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(OTOGHAPH BY GILBERT & HP 



DIDACTIC RHYTHMICAL 
DISSERTATIONS 



ON THE 



BOOK OF HEAVEN 



BY THE ^ 

KEV. GEORGE MORTON 

Author of "The Divine Purpose Explained," "The Book 
FOR THK Nation," etc. 



JS 



WO^ 



(^ ^o^^f ^ 



NEW YORK 
JOHN B. ALBEN, PUBLISHER 

1891 






Copyrights 1890, 

BY 

ANGIE J. ENGLISH. 



CONTENTS. 



PAGE 

I. Exordial — Miscellaneous, - - . 9 

II. Inspiration — Not Haman, but Divine, - 18 

III. Antiquity — Genesis and Destiny of the Earth, 'Z9 

IV. Imperishable Book, - • - - 43 
V. Humanity's Earthly Evils, - - 52 

VI. Messengers from Heaven, • - - 68 

VII. Most Difficult Problem Solved, - • 83 

VIII. Spiritism— Modern Necromancy, - - 93 

IX. Book of Faith, - - - - 107 

X. Book of Truth, - - - - 128 

XI. Book of Peace, - - - - 137 

XII. Book of Life, 143 

XIII. Book of Love, - - - - 151 

XIV. Waters Emblematical, - - - 162 
XV. Truthful Mirror, - - - . 168 

XVI. Sword of the Spirit, - - - - 179 

XVII. Heaven appointed Agencies, - - 196 

XV til. Only Proper Education, - - - 215 

X[X. Best Guide for Youth, - - - 226 

XX. A Happy Home. - - - - 238 

XXI. A Nation's Safeguard, - - . 246 

XXII. Best Friend of Freedom, - - - 257 

XXIII. Book of Highest Esteem, - - 269 

XXIV. Makes a Happy Man, - - - 278 



THE BOOK OF HEAVEN. 



DISSERTATION I. 

The Book of Heaven ! Why not have a place 
In sacred verse, to celebrate, extol. 
And eulogize The Book, so far beyond 
All competition, rivalry and claim, 
Of all the num'rous books that ever were 
Created by the greatest skill of man ? 

A theme so great, so vital and profound, 
So grand and so inspiring, verilj^ 
The sweetest muses might awake. But not 
The mythic Nine of Pagan lore, do we 
Invoke : not those entranc'd, with scenes of earth 
And time, and with the jealousies, and love 
Intrigues, of rival gods and goddesses : 
But pure celestial muses, loving truth 
And goodness ; loving moral beauty ; charm'd 
Witli all the grandeur and sublimity 
Of not the merely natural, nor yet 
The mythical, but of the supernatural ; 
Created, not by human fancy, but. 
In clearest light of Heaven's Book reveal'd ; 
The grandeur, majesty, and glory of 
The things that are invisible ; that are 
Eternal ; spiritual ; exalted to 
Infinitude itself; embracing man's 
Forever onward destiny, in love 
Or hate ; and God's most glorious character- 
Revealing what He is, and what He wc-uld 
His creatures, in His image made, should be ; 



10 THE BOOK OF HEAVEN. 

And what He does, to save our sinful race. 

What other themes can once compare with 
those 
The Book of Heaven furnishes for thought ? 
What other motives possibly can be 
Conceiv'd, of equal magnitude with those 
The Book impresses on the mind, the heart, 
And consciences of men ; to elevate ; 
To purify the nature, and the life ; 
And fill the soul, with nobleness of thought ; 
With most exalted views, and purposes 
Of high resolve ; for man's eternal good ; 
And for the glory of that Infinite 
And overflowing Love, which gave him life? 

Tlie beauties of the Book of Heaven rise 
Transceudeutly above the fairest scenes 
Imagination's finest powers e'er 
Had cunning to create. How numerous 
And grand, its great diversit}^ of themes ! 
Its excellence, in ev'ry aspect view'd, 
How notable, unrival'd, unapproached ! 
For power, pathos, beauty, highest flights 
Of human fancy, fall incomparably 
Below the glorious sublimity 
Of thouglit, of sentiment, and solemn truth, 
Embodied in this Heaven-given Book ! 

If nature's beauties worthy are to claim, 
And into exercise awake, the sweet 
Enchanting skill of poesy and song. 
Not less the Book of Heaven's claims to have 
Its merits, beauties, exc'lencies, and worth 
Set forth ; that men may it receive and love. 
All nature's beauties of diversity — 
Of lofty mountain and extended plain ; 
Of sombre forest, lonely, dense, and deep ; 
Of hill and dale, of grove and lawn and lake ; 
With verdant valleys, and their purling brooks ; 
And mighty ocean's fathomless abyss. 
Have been the themes of eulogy and song. 



DISSERTATION I. 11 

Not less, the beauties of diversity, 

111 Heaven's Book ; to charm the intellect ; 

And all the moral sensibilities — 

Those higher, nobler faculties of man — 

To wake, and exercise, and to exalt! 

For there, '-' the righteousness of God," com- 
par'd 
To " mountains great," for contemplation stands ; 
Amid the sweet, inviting valleys of 
His condescending, ever matchless love : 
That stable righteousness of God, to which, 
When hunted by their guilty thoughts, and by 
Satanic fierce assaults, the Sons of Earth 
May flee, and safety find ; beneath the shade 
Of God's unchanging faithfulness and love ! 
In view of pleasant, verdant vales of God's 
Unmerited compassion; dotted over with 
The many charming, sweet, enchanting groves, 
Of "great and precious promises " ; and there 
Meandering the limpid, singing brooks, 
Of full and free Salvation ; passing on 
And constituting, by their confluence full, 
Expansive rivers of abounding grace ! 

Moreover, there are brought to view the deeps 
Of God's eternal, fathomless abyss ! — 
The counsels of the Infinite aneiit 
The woi-ld's affairs, with its inhabitants — 
The depths of God's foreknowledge far beyond 
The soundings of the intellect of man ; 
And mysteries of His inscrutable 
Decrees ! — " His judgments are unsearchable ! 
His ways past finding out ! " These ocean depths, 
The Book of Heaven places full in view 
Of man, that he may gaze thereon ; adore 
And worship ! lovingly reposing in 
The boundless Source of everlasting peace I 

The Book of Heaven ! Sweet and charming 
name ! 
What more becoming to the Book of bliss, 



12 THE BOOK OF HEAVEN. 

Of light and life ! awaking in the heart 
Emotions of delight, and fraught with all 
That can the noblest inspirations raise ; 
The soul inspiring with well-founded, fond 
Anticipations of a glorious home, 
In worlds of light, where ever-during peace 
With endless joy and fadeless beauty dwells ! 

How else could this delightsome, charming 
name, 
" The Book of Heaven," come but as the strains, 
And sweetest symphonies of music come, 
To soothe, and elevate, and cheer ! For with 
The Heav^nly^ what can once compare, in most 
Exalted claims, to all of greatest worth? — 
All that can give delight, beatify 
And please, all loveliness and purity, 
And grandeur, too, and majesty ; all joy. 
And peace, and harmony, and changeless love ! — - 
Felicities untold, and all supreme ! 

The Book — the only one that brings to earth 
Intelligence of Heaven ; teaching earth's 
Inhabitants the cheering thought of its 
Existence, proper character, and end. 
As all conceptions formed by wisest minds 
(3f heathen lands, are crude, of earthly caste, 
And not in any measure consonant 
With that sublime, supremely holy place, 
Reveal'd in Heaven's Book, to which it gives 
The name of Heaven. Where alone appears 
The glorious presence of Almighty God ! — 
His home of majesty, of love, and joy ; 
Where His un fallen angels dwell, and where 
He gathers to Himself the family 
Of those redeem'd. His glory to behold. 
And share with Him His bliss forevermore ! 

This charming name, how fitting, too, for it, 
The Book from Heaven down descending, men 
To show the way, and likewise them prepare 
For Heaven : filling the mind, the heart, the life, 



DISSERTATION I. 13 

With heavenly light, love, truth, and peace ; 
Conveying hither, richest Heav'nly grace ; 
With pleasing power thus transforming men 
To Heaven's image, so divinely fair ; 
Until at length, translating them on high. 
Then home, amidst the sweetest Heavenly joys ! 

The only Book from Heaven down to earth 
Conveying knowledge of the living God, 
The great " I am " : His personality ; 
His nature, attributes, and works ; the great 
First Cause of Heav'n and earth, and all in them; 
Himself without a cause : the Unbegun, 
The Self-existent One, immortal and 
Invisible, mysterious. Triune God ! 

In essence, and in attributes the same; 
In power and in glory, equal all ; 
Though diff'ring in relationships, and in 
The office which to each pertains in that 
Economy of grace, devis'd for fallen man. 

The Son of God, as set on high by "the 
Decree," appointed was Revealer of 
The Deity ; and hence is designated as 
'•' The image of the God invisible " — 
Revealing him in all the glory of 
His being, both to angels and to men. 
" For no man God hath seen, at any time. 
The only one begotten Son, who in 
The bosom of the father is, hath Him 
Declar'd "—hath made Him known by all 
His multifarious works pertaining to 
Creation. " For by Him were all tilings made, 
That are in heaven, and that are in earth ; 
Things visible and things invisible." 
" And by the word of his own power He 
All things upholds: all things by him consist." 
As the Revealer, He is made the head. 
The universal governor of all : 
And by His Spirit's inspiration, gives 
His laws to the inhabitants of earth. 



14 THE BOOK OF HE A VEN. 

As the Revealer, He was known and called, 
" The Messenger Jehovah ; " who did oft 
Of old in human guise and form appear 
To ancient patriarchs ; with them conversed: 
But at the fulness of the time ordain'd, 
Incarnate came ; and taught, and gave himself, 
A sacrifice for human guilt. And having then 
Ascended up on high, to chosen men 
His Spirit gave, that they, inspir'd by Him, 
Might finish all the revelations, deign'd, 
In grace divine, to be vouchsafed to man ; 
And thus for him, the Book of Heaven prepare. 

Man at the dawning of His being, did 
The sad abuse of His free will commence : 
And thus, the race involv'd in ruin lies ; * 
Pursuing still, their chosen self-ivilVd way : 
Though apprehensive of some evil end, 
In consequence of seeking self to please. 
Instead of yielding to the will of God. 

Yet God would them reclaim ; and hence, in 
love, 
The Book of Heaven send ; with all its stores 
Of Heav'nly truth, and power manifold, 
To teach and renovate, and then restore. 
To confidence in Him ; rejoicing in 
His perfect, righteous will, as their best guide ; 
By which alone can be secur'd to them 
That perfect bliss, which they forever seek. 

The Book of Heaven's claims the mind and 
heart 
To occupy, to lovingly engage. 
In meditation, study, and research, 
Transcendently exceed the claims of all 
Earth's other books, unitedly combin'd ; 
So gloriously exalted are its themes. 
They reach afar, beyond both earth and time ; 
Are deeper than the sea, and higher than 

* For detailed explanation, see the author's work : «« The 
Divine Purpose Explained " Ch. IV. 



DI8SER TA TION I. 15 

The distant stars that sparkle far remote : 
They rise in grandeur to the throne of God, 
And comprehend the endless cycles of 
Eternity, the home of man, when time 
Has pass'd him through, and clos'd the gates 
behind. 

The single claim, of coming forth from God, 
Should of itself sufficient be, to wake 
In ev'ry mind an unappeasable 
Solicitude, to learn what it contains ; 
Especially to know, if aught there be, 
That has a bearing on the welfare and 
The destinies of man ! A Book that claims 
To come from God, to be the voice of God, 
Addressing men, must have supreme demands 
On them, for patient study and research. 
For such a claim, must waken in the mind 
The thought of God : not merely that He is ; 
But also that He takes an interest in 
Our race ; has not abandon'd them to fate. 

The very thought that God exists, should men 
Impel to search, and earnestly to seek 
All knowledge possible, to be of Him 
Obtain'd : especially to know, what He 
In moral character may be ; and what 
He does for man ; and what, no less, He would 
His creature man should be, and do for Him. 
For if there be a God, and He be man's 
Creator, governor and judge, then man 
Should seek, immeasurably more than all 
Things else, to know His will ; and all He may 
Of man require. His favor to enjoy. 

In independence of his Maker, man 
Could not exist. Nor yet, can he at all 
True happiness enjoy, without the aid 
Which none but his Creator can afford. 
Man's Maker only knows what man requires, 
To make existence prove to him a boon. 
His Maker did not constitute him so, 



16 THE BOOK OF HEAVEN. 

That lie would knowledge in himself possess, 
Of what was best ; and would liis happiness 
Secure, without direction from the Great 
Omniscient One, who him existence gave. 

He made him such, that not his own, but his 
Creator's will, should be his guide, to that 
Supreme and perfect happiness design'd 
For him ; and lacking which, existence is 
A grief, instead of a perpetual joy. 
And hence, to know the will of God, should be 
His chief est end ; his study and delight. 
This Will of God, the Book of Heaven claims 
To set in clearest light ; that men may not 
Mistake ; but see and understand, and gain 
That perfect bliss their natures ever crave. 

These claims supreme, for study and research, 
Asserted as the Book of Heaven's right. 
Acknowledged and conceded are ; and that 
By men of greatest intellectu'l gifts, 
Of finest culture, and profoundest thought; 
As likewise by the very best of men ; 
The ornaments of our humanity 
And greatest benefactors of the race ; 
By ev'ry class of wise and thoughtful men ; 
Of sages most profound, and talents great, 
Both native and acquir'd, in all the walks 
Of wisdom ; 'tis the Book of deepest thought, 
The Book of greatest study and research — 
Of wide, and long-continued, deep research. 

Yet, after all investigation, so 
Prolonged, it still remains the one alone 
Exhaustless Book; whose deeps profound are 

]ike 
The fathomless abyss ; like Him from whom 
It came, " unsearchable, past finding out." 
The Infinite is here revealed ; and hence. 
There's much incomprehensible to man. 
If naught but that, which is commensurate 
With wisdom human, were contained, its claim, 



DISSERTATION I. 17 

Of coming forth from God, must be in doubt. 
If to the plane of man it merely rise, 
Then obviously of man, and nothing more. 

But though of such unfathomable depths, 
'Tis yet, in truth, the very children's Book ! 
The Book to aid the shallow mind, the weak 
And feeble thought. The simpleton, " the fool," 
From it may learn, and grow divinely wise ; 
May gain, what those who disregard the Book 
Can never gain — the art of living, consciously, 
In peace with God ; besides, the prospect of 
Ascending soon to Heaven's glorious home ! 
2 



18 THJ£ BOOK OF HEAVEN, 



DISSERTATION II. 

The Book of Heaven stands preeminent, 
In that it is the Book, the only Book, 
By Heaven's inspiration sent the world 
To bless with light and love, and truth divine : 
That never-erring inspiration, which 
Infallibility secured for those 
Who had been called, to issue and proclaim 
The gracious will of Heaven — teaching how 
To reach the joys of an immortal life — 
And inspiration, in its order most 
Exalted : though not that the world exalts, 
And eulogizes, in such lofty strains ; 
Not earth-born, human inspiration which 
The soul itself originates, though fraught 
With the sublime, the beautiful, and grand. 

Not that by which the poet's flight ascends. 
In rapture and in ecstasy on high. 
Afar, through regions fair, of fancied beauty — 
Creations of imagination rare. 
All so enchanting, exquisite, sublime ! 

Nor that by which the sage is onward borne. 
In long, laborious, profound research, 
By which, so wondrously, he still unveils, 
Of matter, multifarious mysteries, 
Whereby, through endless changes manifold, 
It has been hitherto so utilized for man. 

Nor yet, that inspiration wonderful, 
Whose sweet, enchanting euphonies prevail. 
To soothe and calm the natures yet untamed, 
Of serpent and of savage, fierce and wild : 
Not even this high inspiration, though 
So fraught with all the soft and soothing charms 



DISSERTATION II. 19 

Of spirit-stirring melody and song ; 
'Tis of a separate, higher order still. 

Of these, indeed, and also of all such, 
The inspiration is but that whereof 
Humanity can boast ; but this is of 
Divinity alone. " For holy men 
Of God did speak as they were moved by Him 
Who is the wise, unerring, Holy One." 

The inspiration of the authorship 
In this appears : — That though the Book has 

been 
Composed in many, very different parts ; 
By various authors, numb'ring not a few. 
Of diverse talents, temperaments and gifts ; 
And authors standing wide apart in time, 
The lapse of which, from first to last, runs on 
For fully fifteen centuries, or more. 
Yet still the book is one throughout ; in thought, 
In aim, and import one ; the golden thread 
Of truth divine completely running through 
The whole ; the many constituting one ! 
" E pluribus unum,'^ might on it. 
As motto be, in truthfulness, inscribed. 

In this one aspect of the Book, it stands 
Alone. None else with it can once compare. 
Wherein is manifestly shown, that though 
It is of many minds, and many pens. 
Yet still, the wise, dictating authorship 
Was all of one ; and that they only wrote 
What God the Spirit did for them indite. 

Such inspiration was vouchsafed to all 
Those holy men, whom God thus qualified 
To prosecute the work, essential to 
A finished revelation of His will : 
Providing thus a Book for man ; to be 
A sure, unerring guide ; on which he can 
In confidence rely ; nor room for doubt. 
Or fear, of ever being once misled. 
To give him light, when darkness lies upon 



20 THE BOOK OF HE A VEN. 

His path ; to give him peace, when swelling 

waves 
Of trouble round him rise : to fill his heart, 
When sore adversities prevail, with hope 
And trust ; and comfort give when sadness 

comes : 
And, better yet than all, conveying grace 
To guide him safely to the Heavenly home. 

Now, this unerring inspiration, claim'd 
For Heaven's Book, is no mere figment of 
Fanaticism ; nor fever'd fancy of 
Its over-zealous advocates, engaged 
In urging its authority, as chief 
And ultimate, for guidance of the mind 
And heart of man, in all relationships 
Sustain'd with God, and with his fellow-men. 
'Tis not on ground of slender evidence 
It challenges the credence, confidence, 
And love of all the family of man. 
But tliose abundant and conclusive tests 
Of Heaven's inspiration, which to it 
Pertain, not here can be detail'd. A glimpse 
Of such, is all that may herein appear. 

The Book of Heaven comes, with Heaven's 
own 
High imprimatur^ blazon'd full and bright 
On ev'ry page : in diverse modes impress'd, 
And manifest in multifarious forms. 

The many great and mighty wonders wrought 
By power divine, and agency of those. 
Through whom the early promulgation came, 
And still successive, issuance thereof. 
Attest in clearest light, its Heavenly claims. 

As in the ancient land of Ham, where that 
Destructive, and decisive contest once was held, 
Between Jehovah, Israel's God, and His 
Satanic rival ; who, the sov'reignty 
Of earth had claim'd, and his own worship or- 
ganized ; 



DISSERTATION 11. 21 

But through imaginary gods and goddesses ; 
In serving whom they served Beelzebub, 
Because, 'Hhe things the Gentiles sacrificed. 
They sacrificed to devils." Satan thus 
By craft prevailed, to ourn away from God 
The worship justly due to Him alone. 

This rival worship reign'din Pharaoh's land : 
Was offered up by King and court, and all 
Who knew not Israel's God, Jehovah. 
Hence, the King exclaims : " Who is Jehovah, 
That I should Him obey ? " Are not the gods, 
Whom I adore, supreme o'er you and yours ? 
Then came the contest awful, yet sublime, 
Anent the right of sov'reignty, among 
The sons of men. Where He who is revealed 
In Heaven's Book as " God alone," shone forth 
So gloriously ! — defeating then and there 
The rival gods, with signal judgments; aimed. 
In each andall, those dire Egyptian plagues, 
Against the objects of idolatry : — 
" 'Gainst all the gods of Egypt, judgment I 
Will execute : I am the Lord." And then, 
O'erwhelming too, their votaries, with great 
Destruction, on the land and in the sea ! 

And when the former dispensation clos'd. 
The promised Saviour having come, how great 
And manifold the miracles by Him 
Performed, in attestation of His claim. 
To be the Personage the ancient Books 
Of Scripture had foretold, confirming thus 
The authenticity of all the Books, 
" Of Moses, and the Prophets, and the Psalms ! '' 
Comprising what was then receiv'd by Him, 
And by the Church of God, as truth divine: 
Confirming also, all the Books prepar'd 
By those inspired, to finish and close up 
The Revelations of God's grace to men, 

What wond-rous works of mercy He per- 
form'd I 



22 THE BOOK OF HEAVEN. 

He lepers cur'd, and paralytics heal'd ; 
He caus'd the dumb to speak, the deaf to hear ; 
And made the sightless, born blind, to see. 
He cast the demons out of those possessed ; 
And bread and fish created ; feeding there 
The thousands present, '' in a desert place." 
He to the winds and waves, now tempest-toss'd, 
But spake, and they, anon, were hush'd and still ! 
He rais'd the dead to life : yea, to a corpse, 
Already " four days dead," He call'd, " Come 

forth ! ' 
The dead obeyed ; and in his death-clothes bound, 
Walk'd from the tomb, all vigorous with life 
And '' by His resurrection from the dead. 
He was declared to be the Son of God 
With power " — having power — thus prepar'd 
To execute redemption work for man. 
And when, by God's right hand exalted, He 
The Holy Spirit sent, in wonderful 
Effusion ; manifesting thus, that He 
Was on the throne of God, fulfilling then 
The promise given ere He did ascend. 
And thus was testified, by these displays 
Of God's almighty power, that the Book 
Recounting these, and wonders similar, 
In confirmation of its claims, is signed 
With Heaven's seal — the signature of God I 
The same, in import, are the wonders all, 
Recorded in the book, attesting its 
Validity, as coming forth from God. 
So, with its Prophecies of import high, 
And revelations grand, unfolding still. 
Which none but Heaven's wisdom could impart; 
Unfailingly foretelling such events 
As human foresight never could conceive, 
For numerous centuries ere they come 
Evincing thus, beyond the range of doubt, 
An authorship omniscient and divine. 
For instance, those on record in the book 



DISSERTATION IL 23 

Concerning Babylon of old: the seat 

Renown'd of worship, rival to Jehovah's; 

And where the church of God was captive led 

In chains, to suffer in a heathen land. 

For years, by many hundreds in advance, 

That city's fearful doom had been foretold. 

And now the winds sweep o'er the lonely site 

Where once, in pomp and luxury, she stood ; 

In strict accord with the prophetic word. 

As spoken by the servants of the Lord, 

Who thus His seal imprints on Heaven's book. 

And so, of Sidon and of Tyre, and time 

At which Messiah came ; and of Jerusalem, 

The full and wide dispersion of the race 

Of Israel ; its prophecies have had 

Such clear, remarkable fulfillment, as 

Must testify, with most convincing force. 

That high, divine Omniscience was engaged 

111 preparation of this sacred book. 

And then its outspread leaves are all aglow 

With sweetest, heavenly, rainbow hues 

Of mercy, purity and love divine ; 

Of holiness, and truth, and wisdom high, 

And goodness, justice, gentleness and peace. 

All virtues, graces, moral beauties rare, 

Tiiat can adorn the character of man, 

And happiness afford, it well defines. 

Inculcates, aye, and makes imperative. 

In this, its heav'nly origin appears. 

Deceitful and immoral men could not. 

Nor would they, if they could, compose a book 

Like this. Its authors must have been such men 

As virtue love ; and rectitude and truth. 

And as they claimed, that what they taught they 

had 
From Heav'n received ; it only such could be. 
For being truthful, upright, honest men, 
It could not be that they would practice fraud. 
Or falsehood teach, all others to deceive. 



24 THE BOOK OF HEAVEN. 

And that, in matters of such awful weight 
As those pertaining to the destiny of men, 
To wit : their everlasting life or death ! 
Nor yet were they themselves deceived for fools ; 
Their writings clearly prove that they were not. 
They knew that truth, from Heaven, had to them 
Imparted been, of greatest worth to man. 
This they, in love and faithfulness, conveyed 
To men, that they might walk in Heaven's truth, 
And Heaven's likeness thus assume ; and reach 
At length its guileless, peaceful home. 
Thus stamped, and bearing Heaven's royal seal, 
The Book of Heaven comes with claims supreme ! 

The high position, strikingly unique, 
Attained, and held so long, by Heaven's Book, 
Among all classes, though so diverse in 
Their tastes and talents, culture, sentiments. 
And modes of thought, convincingly should tend 
Its superhuman origin to prove. 
In high esteem the Book is held by not 
Alone the simple-minded and untrained. 
But by the highly cultured and refined. 
Of sages most profound, of finest gifts. 
Both native and acquii-ed, in all the walks 
Of science, 'tis the Book of deepest thought. 
By men, tlie best and noblest of the race, 
It is the Book of greatest study and 
Research ; of long continued, deep research. 
No other book all classes so engage. 
A place it holds unique, peculiar to itself. 

The Book of Heaven isolated stands, 
Distinct, conspicuous, unrivalled, and 
Alone : the one incomparable Book ! 
How vast, beyond conception how immense, 
The never-ending, ever-growing and 
Innumerable myriads of books! 
Of ages all, and of the nations all ; 
In subjects all, with stores of wisdom great ; 
And yet, distinct among them all, and up 



DISSERTATION' II. 25 

On high above them all, stands this one book : 
Pre-eminent it stands, the wondrous Book ! 
The book of ev'ry age, and ev'iy clime. 
Translated also into ev'ry tongue ; 
Perused and sought by men of ev'ry tribe, 
Of ev'ry race, condition, rank and class : 
The old and young, the high and low, the rich 
And poor, the humble peasant and the prince. 
The rude and the refined, the learned and 
Untaught ; in cottages and palaces. 
In camps and courts, and over all the land, 
And out afar, upon the open sea ! 
The only Book for all ; to bring to all 
A present peace, and hopes of higher joys. 

The one alone to meet the wants of man's 
Diversified condition, in ev'ry age 
And clime, in ev'ry circumstance of life, 
Of every race, and every tribe, 
Wherever they may dwell, on all the earth — 
In Eastern or in Western hemisphere, 
In North or South, from Pole to Pole, or on 
The continents, or islands of the Sea. 
'Mong all the Races, white or olive, red 
Or black, whoever it receive, in faith 
And love, rejoice in its adaptedness 
To minister to their relief ; alleviating all 
Their burdens ; most especially in that 
It brings relief from their sad consciousness 
Of ill-desert, and lifts the load of guilt 
From off the weary, burdened heart, so that 
They joyfully may feel there is for them 
Some good in store — a better day on them 
Will surely dawn. New hopes are then awaked, 
Through new conceptions of the mercy and 
The love of God, Who their iniquities 
Forgives, through that redemption wrought for 

them 
By His dear Son, and in the Book proclaim'd. 
Anticipations, then, they realize 



26 THE BOOK OF HEAVEJf, 

Of goodness following them through life, 
And of their being ever with the Lord. 

Herein the Book most wonderful appears ; 
It stands unrivall'd and alone, in this : — 
That people all, though wide apart in time 
And place, and in their education so 
Dissimilar, of such diversity 
In all their manners, modes of life and thought, 
Can find in it the veiy good they need ! 
A potent remedy for human ills 
It proves, where'er tlie foot of man hath trod. 

As cooling showers, gently falling down 
From heaven, so that all may ev'rywhere 
Refreshing sweet enjoy ; or as the light. 
So universally diffus'd for all, to cheer 
And guide, and health to give, so comes the 

Book, 
With universal fitness for the wants 
Of all, whoever and wherever found ! 

For, diff'rent as may be the races and 
The tribes of men, and evils manifold 
To which they subject are, the radical 
Disease from which recovery they need 
Is only one — identical in all. 
And hence a universal remedy 
A universal malady may heal. 
That malady is Sin, and Heaven's Balm 
The cure, conveyed by Heaven's Book to the 
Inhabitants of earth. 'Tis, therefore, not 
Incredible, the Book should prove to be 
A panacea, healing all the ills, 
However diverse in their kind, to which 
The race of man is heir. The malady, 
However multifarious the forms 
Of its development, in being still 
The same, can need no remedy but one. 

Wherever the disease of sin is cured, 
With its removal ev'ry other ill, 
Eventually, will disappear. 



DISSERTATION 11. 27* 

The fountain being dried, the streams will cease. 

When bin is from the conscience clear'd, by faith 

In Christ's atoning blood, and in the soul 

Its reigning power is subdu'd by grace 

Imparted from the Spirit, dwelling there, 

The very root is reach'd of all the ills 

That spring and grow, and yield those bitter 

fruits 
Which minister their misery to man. 

How wonderful in adaptation, then, 
The Book of Heaven specially appears 
To man's condition, over all the earth ! 
A universal want is felt *mong all 
The race ; a universal cry ascends 
For help. The Book supplies this want ; this cry 
From it receives an adequate response — 
The Book obey'd, then sweet relief ensues. 

It comes to all, it calls on all, it has 
For all the very help they need. It brings 
Redemption to the guilty and condemn'd ; 
On those that sit in darkness light it sheds ; 
And joy imparts to those depress'd with grief ; 
The weary and the heavy-laden gain 
From it relief and rest ; and mourners drink 
Its consolations, even while in tears. 
Through it earth's troubles, sorrows, toils, and 

cares 
Are lightened by the hopes of Heaven's joys. 

Not more the health-inspiring light of day. 
Nor mildest, balmy atmosphere we breathe, 
Than is this Book, in adaptation to 
The universal family of man. 
As those have fitness for the sustenance 
Of life, so this has equal fitness for 
The moral state, in which all men are found — 
To them restoring life divine, and peace 
With God, with fitness for the Heav'nly home. 

The Book of Heaven's noted, special place 
And work among the nations and the tribes 



28 THE BOOK OF HEAVEN. 

Of men convincingly attest the claim 

Of heavenly origin, preferr'd in its 

Behalf. It finds the race estrang'd from God, 

Unhappy, discontented, and expos'd 

To ev'ry form of wretchedness — without 

A remedy, or prospect of relief. 

It brings them into conscious peace with God ; 

Reforms the character in heart and life, 

Evoking comfort, cheerfulness and joy, 

And expectation of a future life 

Of perfect bliss — of glor^ evermore I 



DISSERTATION III. 29 



DISSERTATION III. 

The Book of Heaven occupies a place 
Of great renown for its antiquity. 
Of all the books on earth, the one alone 
That leads us back through distant ages all, 
By narrative trustworthy, yet sublime. 
Up to creation's very dawn ; and tells 
The genesis of things — the wonderful 
Beginning, of both the earth and heavens : — 
How, at the voice of Elohim, the whole 
Creation from nonentity arose — 
And in detail desciibing how the earth 
Was formed. How that, "in the beginning God 
Created both the earth and lieavens,'* back 
In that, by myriads of ages, now 
Long past eternity. But then, in that 
''Beginning " of their creation, " the earth 
Was yet unformed and void." The matter, then. 
Of which it is composed. He did create. 
And afterwards the several parts evolved 
Through formative creation-work ; whereby 
The watery, dark and wild chaotic mass. 
Was gradually transformed, and finished stood 
In grandeur and in beauty ; having full 
Adaptedness for man's abode, and all 
That varied life for which it was designed. 
Earth's first condition " darkness was," ths 
Book 
Of Heaven pointedly declares. How this 
Conflicts with human wisdom's "nebular 
Hypothesis," wliich represents the earth 
As first existing in a mass of bright. 
Rotating, blazing-white, revolving gas ! 



30 TBE BOOK OF HEAVEN. 

Earth's primal age of darkness reached at 

length 
Its destined term. " God said, Let there be light : 
And light there was." But whether that was 

much 
Or little, like the dawn or like the light 
Of perfect noontide-day, remains untold, 
" And God between the darkness and the light 
Did separate ; but liow, to us is not 
Revealed. Yet men, because they fail to see, 
And understand, how else this light could be 
Supplied, assume that it was from the sun ; 
Although the record most distinctly states. 
That from the sun the earth did not receive 
Her light until the fourth creative-day. 

But though no sun, there yet "an evening 

was " ; 
And yet " a morning was " ; and these " day 

first " 
Were called. The primal darkness-period had 
Its close : of it there was an " evening " time ; 
But light came forth, and then " a morning 

was " ; 
And these were called the first creative-day. 

A new, advanced condition, earth has now ; 
Accompanied by light; but light is all 
She yet can boast, with nothing else beside — 
A semi-liquid mass, half bathed in liglit ; 
But still progressing towards anotlier'cliange. 
At length God said, "A firmament let be." 
The firmament's formation then began. 
The nitrogen and oxygen began 
To rise, and into combination, in 
Their due proportions, enter ; forming thus 
The atmosphere to lift the vapors up ; 
The cloudy waters, thus dividing from 
The waters underneath, o'er all the earth. 
And so, progressively was formed, that great, 
Abounding, alimental reservoir, 



DISSERTATION III. 31 

Of animal and vegetable life — 

The firmament, the wide expanse ; replete 

With elements invisible ; on which 

All nature lives, and thrives, wherein is life. 

This new condition, tlien, " a morning was " ; 
And at the close of that which did precede, 
" An evening was "; and these were reckoned as 
The second period or creative-day. 

The earth has now both light and atmosphere ; 
But nothing yet of life appears. No land 
As yet — all seemingly a watery globe ; 
But still advancing toward preparedness, 
To undergo that comprehensive change, 
Whereby solidity and permanence 
The surface of the earth should then assume. 

Again the voice of the Almighty calls : — 
" The waters, let be gathered to one place, 
And let the dry appear." Omnipotence 
Then formed those grand divisions of tlie earth, 
Now known as Continents and Seas. And in 
Succeeding ages, many changes wrought. 
By agencies, his wisdom infinite 
Employed : the mountain ranges forming, and 
Treasuring in them the rich and varied stones 
Of metals and of fuels, gems and gold, 
For use of man, in ages still remote. 

Now when dryland appears, God calls it Earth. 
And by his all creative-word, this earth 
Becomes, the source of vegetable life. 
Plants spring up, now : perhaps but scanty at 
The first ; yet still increasing, till the earth 
Is covered o'er with most luxuriant growth 
Of mosses, grasses, ferns of gigantic size. 
And spreading-wide majestic forest-trees ; 
The fruit-tiee yielding fruit ; whose seed was in 
Itself ; the herbage yielding seed ; but all 
According to their kind, as God ordained 
What each should be ; and also that each one 
Should propagate its kind, responsive to 



32 THE BOOK OF HEAVEN. 

The law whereby its species each should have, 
Distinctive of itself. " God said, Let earth 
Bring forth " ; and to the earth he power gave 
That it obeyed. One earthy atom He 
Endows with such a law, as will it cause 
To germinate and gradually unfold, 
Until its full development reveals 
The stately oak, with fruit comprising seed. 

Another earthy atom, He endows 
With such a law as regulates and rules, 
In its development, resulting in 
The lofty pine ; with seed to propagate 
Its kind. Another He endows, with such 
A law as leads it to unfold, with all 
The fragrance, bloom and beauty of the rose. 

And thus, throughout all nature's wide domain, 
God gave to each its origin ; and gave 
To each its law, whereby it is controlled 
In its development, and makes it what 
It is. The law of each, the nature is 
Of each. And such are nature's laws : just those 
With which, the creatures were at first endowed. 
By their Creator, Who them being gave. 
The laws of nature are the laws of God : 
Through them He works ; by them He formed 

the earth ; 
And still provides for all that dwell thereon. 

The earth, another miglity change has had — 
Dry land and seas; with rivers, hills and plains. 
And vegetable growth, luxuriant ; 
With bloom and verdure, spreading o'er the 

scene. 
The introduction of this wondrous change. 
Another " morning was " ; the close of the 
Preceding state of earth, "an evening was "; 
And these were called the third creative-day. 
And now another pause Divine, in His, 
By new developments, creative work. 

The earth at length, again has been prepared, 



DISSERTATION III. 33 

To undergo another wondrous change. 

God said, " Let there be light." And two great 

lights, 
He made, to rule the day, and rule the niglit ; 
To be for signs, for seasons, and for years" — 
The times ordain'd for earth, till time shall en;]. 
The light which hitherto accompanied 
The earth, must now be gather'd to one phice ; 
Embodied in a separate globe ; from which 
The light, henceforth miglitfall upon the earth ; 
Whose rotary and revolving motions make 
Its days and nights, its seasons, signs, and years. 

The earth's condition now is greatly chang'd. 
Its period of unbroken darkness first 
It had; and then succeeding this, it had 
Its period of a sunless, moonless light. 
But now, these luminaries rise ; and earth 
Enjoys its alternations — days and nights ; 
Its seasons — summer, winter, autumn, spring. 
And thus, its adaptation is secur'd, 
To creatures of an order wholly new; 
Endow'd with sentient, strange, pathetic life, 
And motion; altogether different from 
The vegetable life, which heretofore 
On earth, in solitude, existence had. 

When sunlight rose upon the earth, to it. 
Affording solar heat, and solar times — 
Its seasons, months and years, another then. 
Of God's symbolic mornings dawn'd : the close 
Of earth's preceding state, " an evening was " ; 
And these were call'd the fourth creative-day. 

By these advancing stages, earth is now 
Prepar'd, to be a habitation for. 
The countless living creatures on the land 
That dwell, or in the waters have their home. 
Another new creation now begins. 
The All-creative voice the waters now 
Commands: "Let them abundantly bring forth, 
The sundry moving creature that hath life," 



34 THE BOOK OF HEAVEN. 

The waters they obey. The living " Word," 
In them Creative-pow'r becomes ; and they 
Abundantly bring forth the mighty swarms, 
In wonderful variety, of creatures 
Large and small, inhabiting those ancient seas. 
Thus God created ev'ry thing in them 
That moves, each one according to its kind: 
And ev'ry fowl that flies above the earth, 
In all the open firmament of heav'n. 

The creatures multipli'd, " abundantly," 
On this, the fifth creative-day. And by 
Creations not a few it noted stands. 
Peculiar 'mong its other fellow-days. 
Of divers creatures, curious and strange 
To man, whole races were created ; lived 
Throughout the ages God assign'd to them ; 
And then, forever perished from the earth. 
While other races, in succession, still 
Created were ; and their appointed time 
Fulfilled : then like the others ceased to be. 
God " takes away their breath ; they die and to 
Their dust return. He sends His Spirit forth. 
They are created: the earth He thus renews "; 
Those many ages through, ere man was made. 

This wondrous change, the first existence of 
The moving creatures having sentient life, 
Another " morning was " : The closing time 
Of that old world, to which this did succeed. 
Another " evening was " ; and these summ'd up 
The fifth of God's prolonged creative-days. 
And now another pause Divine, ensues. 

The ages onward roll, until at length 
The earth is ready for lier final change — 
The last day's work. The life imparting " Word '' 
Again commands the eartli, and it brings forth 
The cattle and the creeping things, and beasts ; 
But eacli created after its own kind ; 
Adapted to its own appointed spliere. 
The earth is finished now, that is, prepar'd, 



DISSERTATION IIL 35 

A habitation for a ruling race ; 

For whom it was intended from the first. 

A council now, Divine, is held, anent 

The last, the crowning work on earth. " God 

said. 
Let us make man in our own image " — like 
To us, a moral nature having ; with 
Capacity to know, discern, and feel 
The difference of moral right from wrong ; 
That nature upright, innocent and good ; 
With perfect freedom of the will, to choose 
And to refuse what seemeth to him best. 
Thus man was made, '' a little lower than 
The angels " ; and as ruler at the head 
Of all terrestrial affairs, was placed 
All in subjection under him ; and all 
For good to him, subservient to his call. 
But when the primal man created was, 
Humanity was incomplete. In him. 
In embryo, it was entire ; but not 
In form ; that is, in its full finish'd state. 
Its full completion needs a personal 
Duality; — On him must be perform'd 
A separating work. " The Lord God caus'd 
A deep," mysterious, trance-like " sleep 
To fall on him" ; then of him took a part, 
Whereof He formed the other, gentler half. 
Of perfected humanity. 'Tis finished now ! 
It seems the man, while in that wondrous 

sleep. 
That deep, mysterious trance, a vision had ; 
Wherein he saw the work and wondrous mode. 
By which for him a help-mate was prepared. 
For in the Garden, when to liim she first 
Was brought, his exclamation was — " This now ! 
She's come! — "bone of my bones, flesh of my 

flesh ; 
Her name is Woman ; taken out of Man." 
He knowledge had of how and whence she came. 



36 THE BOOK OF HEAVEN. 

The vast creative-work has now been clos'd. 
And so again, the opening of this last, 
This final series of creative acts. 
Another " morning was " ; and at the close 
Of earth's preceding state, " an evening was " ; 
And these were called, God's sixth creative-day. 

That these creative-days, in which the earth 
Was formed, as natural solar days 
Cannot be understood, is manifest, 
By merely noticing their kind, as in 
The Sacred Record they appear. There could 
No solar days exist before the Sun 
Was made ; and yet, of these creative-days^ 
No less than three had passed, anterior to 
The Sun's creation. Not until the fourth 
Did Sun and Moon exist. And not till then 
Did they commence to " rule the day, and rule 
The night" — to form the day, and form the 

night. 
'Twas then that solar days and nights began, 
But not before ; according to the plain, 
And unmistakable description of 
The several days' creation-work ; 
As in the Sacred Record they are found. 

Yet some explain, that by creation of 
The Sun and Moon, on day the Fourth, no more 
Is signified than that they then shone through 
The vapors, hitherto encompassing 
The earth ; and wholly intercepting thus, 
Tlie solar rays ; but now so far dispersed 
That Sun and Moon then first began to shine 
Forth visibly on earth ; although they had 
Created been, and in the firmament 
Been placed, on day the First, when " there was 
light." 
But such an exposition contradicts 
The record made by Inspiration's pen. 
It says, on day the Fourth, '•'• God set them in 
The firmament, to give their light upon 



DISSEB TA TION III. gj 

The earth." When this He did on day the 

Fourth, 
It was not done on day the First, as this 
Interpretation inconsistently implies. 

As well the notion might be entertained, 
That man created was, on day the First ; 
And what is meant by his creation on 
The Sixth, is only that he then began 
To see, and consciousness of life enjoy 'd ! 
For this wild fantasy would not be more 
In conflict with the Record in the Book, 
Than those interpretations, claiming that. 
The Sun was made when first the earth had light. 

But man would fain be wise, beyond what has 
Been taught in "Holy Writ" ; and would assume 
To know what no man knows; nor possibly 
Can know. Because it has not been revealed ; 
Nor is there aught, in all the starry sky, 
Nor in the deep recesses of the earth, 
By which it can be known, how at the first, 
The earth received her light. God said, "Let there 
Be light,"; and "light out from the darkness 

shone " ; 
But how, or what relation then, that light 
Sustained to earth, has never been revealed; 
Nor can it ever be explained by man. 
God leaves it unexplained ; and man should not 
Pretend to understand, or to explain. 
What is impossible for him to know. 
And as creative days there were before 
The Sun was made, they were not solar days. 

Again, it is to be observed, that these 
Creative-days do not begin and end 
As natural solar days. Such days could not 
Have been before the sacred writer's mind, 
In his detail of those creative days : 
As with the evening those begin, and with 
The monmig end. Whereas, the solar day 
Begins at morn, and with the evening ends. 



38 THE BOOK OF HEAVEN. 

The morning and the evening constitute 
A solar day, according to the mode 
Of designating its commencement and 
Its close, among all people, eviywiiere, 
In ev'ry age, with no exception found. 
We, from the Book of Heaven, may select 
Examples one or two, to illustrate 
The common thought, that solar days begin 
With morn, and with the evening end. 

When Israel in siege encamp'd against 
The city. Jericho : — - It came to pass. 
That on the seventh day. they earh' rose : 
About the dawning of the day." Now here, 
The common view, throughout the world, anent 
The time a solar day begins, appears 
So pointed and express, that none can doubt 
The day begins at dawn and ends at dark. 

Its ending with the evening, pointedh' 
Is found expressed, in that minute account, 
Of how the Saviour show'd himself to two 
Of Ids disciples, as they journey 'd on 
To Emmaus. When he appeared as though 
About from them to part, "' they him constrain'd, 
And said, Abide with us : the evening time 
Is drawing on, the day is now far spent." 

'Tis thus, that everywhere, mere solar days 
Are view^'d and spoken of as having their 
Beginning in the morning, ending in 
The evening ; hence, distinctively unlike 
Creative-days^ w^hich with the evening their 
Beginning had, and with the morning had 
Their end. And hence, the sacred writer could 
Not have in mind these common, solar days. 
Not natural, but supernattiral days, w^ere those 
Of which he thought and wrote, in his 
Recital of the genesis of things — 
The wonderful progressive work whereby. 
Through still advancing stages, God evolved 
Our world, of so much beauty, and such wealth. 



DISSERTATION III. 39 

His days are periods, vast in length, 
In correspondence with the vastness of 
His work. So much His work is greater than 
The work of man, in such proportion are [by 
Prolonged His days. Man's days are measured 
The revolutions of the globe, on which 
He dwells. The days of God are measured by 
The cycles of that vast eternity 
Which he inhabits. " Before the mountains 
Were brought forth, or ever thou hadst formed 
The dust of earth, from olam unto olam — " 
From cBon unto eeon, from age to age. 
The Psalmist saitii : *• Thou art, O mighty 

God : " 

Before the earth's creation-work began, 
Eternities then, measured off His days ! 
And in •' His sight a thousand solar years 
Are but as yesterday, when it is past. 
Or brief as is a single watch by night." 

In six of God's olamic days, that is, 
(As olam, this old Hebrew word, imports) 
His sweeping, vastly long-enduring days, 
He carried on, from stage to stage, the work 
Of earth's formation, resting on the seventh. 
That day of rest began when earth's creation 
Closed, nor will it end before the end of time. 
God's Sabbath is the world's redemption-day. 
And as His day of rest for ages still 
Endures ; so ages many, only can 
Have filled the measure of His working days. 

The numher of His working days and day 
Of rest, not their extent, is set as our 
Example, both for work and rest. One day 
Of His He gives to rest ; one day of ours 
We are enjoined to give, like Him, to rest ; 
A type of His ; a preparation day 
For us, that we may share His glorious rest ! 

How beautifully truthful-like and grand 
This brief account the Book of Heaven gives 



40 THE BOOK OF HE A VEN. 

Of earth's creation, and of all thereon, 
In contrast with the crude, fantastic myths 
Of pagan lore, invented by the bards, 
And sages wise of ancient heathen lands ! 

The earth, the Book of Heaven tells, shall pass 
Througli yet another change, her seventh day 
But recently began. And only with 
The close of time will terminate the first 
Division of that day ; the second then 
Commencing, and continuing through that 
Eternity which endlessly succeeds. 

The earth's condition, as it now exists. 
Eventually shall have its closing time. 
" The day of God," to vindicate Himself, 
His government and laws, at length shall come — 
" The day of judgment, and perdition of 
Ungodly men." *' The earth and all the works 
That are therein, shall then be burned up." 

The present state of earth will then have 
reached 
Its evening-time. Another wonderful 
Development in earth's mutations then 
Occurs : when " He that sitteth on the throne 
Proclaims : Behold, I all things make anew." 
Then from the ashes of the burnt-up globe. 
The earth shall have her resurrection morn : 
Assuming then a vast, and glorious form ; 
Of which the old, cremated earth, was but 
The seed. She then appears in magnitude ; 
And in the robes of beautiful array. 
Befitting her redeemed, eternal state. 

Another morning then, on her shall dawn. 
And then again, it might be said: There was 
An evening, and another morning was 
The seventh day. That morning never shall 
Succeeded by another evening be ! 
The seventh is the last, the endless day — 
An everlasting noontide, glorious day; 
For earth, and all the happy dwellers there ! 



.DISSERTATION III. 41 

This much distinguished seventh day of earth's 
Existence, summeth up her history, 
In time, and in eternity beyond. 
Her seven daj^s are comprehensive of 
Her whole duration, endless though it be. 
Her finished state, her full perfection lies 
Within the compass of this number " seven." 

Herein appears the origin of that 
I^eculiar use, and special prominence, 
Tha Book of Heaven gives tlie number '' seven " 
hi treating of terrestrial affairs : 
Perfection number, thus it stands ; for all 
Earth's annals lie within her "seven times." 

None other than the Book of Heaven tells 
The origin of man ; and of his happy state — 
His innocence, felicity and joy, 
In Eden's bowers balmy and serene ; 
Communion holding, with his Maker, God ! 
But how, by disobeying the command 
Of his Creator, loving, wise, and good 
He brought on all the human race, the curse, 
The blight, the wretchedness and death, and all 
The woes, that overspread the face of earth ! 

This precious Book of Heaven, constitutes 
The one account authentic, extant now, 
Of earth's divisions, races, tribes, throughout 
Tlie primal ages ; is the only page 
In all the world's historic book wherein 
Is found the record of the race of man. 
Reliable and true, for many long 
Successive ages. Hence, were it not for 
This one most ancient book, the onward course 
Of earth's events, so wonderful and grand. 
And man's condition, customs, doings — all 
That enter in to make up human life. 
For full two thousand years and more, would be 
But dim or lost tons beyond recall. 

O ! what a wondrous Book ! in which is found 
The history of earth and man, from first 



42 THE BOOK OF HEAVEN. 

To last — to the beginning, stretching back 

And forward, reaching, even to the end. 

Prospectively ; in prophecies profound, 

And multifarious revelations — 

A wondrous outline of the world's affairs, 

Extending onward to the close of time ; 

Yea, more, still further, stretching far beyond, 

E'en into vast eternity itself, 

And telling of the earth's condition then. 

When it shall be renewed, be beautified. 

And made the centre-place of Heaven's love, 

The mansions of celestial glory bright, 

The dwelling of the '' Lord God and the Lamb,' 

And ever-blissful home of Their redeemed ! 



DISSERTATION IV. 43 



DISSERTATION IV. 

The Book of Heaven rightfully may claim 
The honor high of being what none else 
Can be, with immortality endowed: 
The one alone, imperishable Book ! 
Among the first of writings found on earth, 
And extant still, while countless numbers vast 
Have perished, leaving not a trace behind. 
And yet the Book, unceasingly assailed 
Immeasurably more than any, yea, 
Than all books else, ^vhate'er their class or kind. 
The only Book, the godless world, along 
Through all the by-gone ages, have ignored, 
Have always songht, to banisli and forget. 
Attack'd b}^ enemies in ev'ry age. 
With ev'ry kind of weapon oft assailed. 
All ranks of sceptics, scoffers high and low, 
The moral, vicious, vulgar, and refin'd, 
Have oft, though vainly, spent their strength and 

zeal 
Against this book of mercy, truth and love. 
Much learning, science, sophistry, and wit 
With falsehood, venom, angry rage, and hate, 
Their power and their skill, have all employed 
In this unholy, blighting, baneful war! 

Again, and yet again, its enemies 
Have raised the shout of victor}^ as though 
Its claims had been dispelled, by theories 
Advanced, and by deductions, drawn in haste 
From premises, not proven yet as true. 
And hence, this shout of triumph, premature 
Has ever proved. The Book comes out unscathed! 

Tlie sceptical chronologists have oft 
The book demolished, with their dynasties 



44 THE BOOK OF HE A YEN. 

And dates, drawn out from ancient, musty lore ; 

But dynasties and dates, quite mythical. 

Perhaps the offspring of men's vanity — 

Their national ambition, setting forth 

The very great antiquity and long 

Duration which their nationalities 

Can claim. But when chronologists by these 

Have fondly hoped, the Book of Heaven they 

Had given to the moles and to the bats, 

To lie away among the cerement clothes 

Of Hindostanee, or Chinese, or Coptic tombs ; 

It ever has come forth, with fresher life, 

Endowed with greater energy for good. 

And so, the sceptical astronomers. 
With new and wonderful discoveries. 
Have sent the book adrift among the stars — 
Have blown it into nebularian dust 
To float forever, far beyond the bounds 
Of this then happy mundane sphere, by them 
Released from the behests of Heaven's laws. 
When all might live like brutes, without regard 
To any future life or reckoning 
In one to come. And then rejoicings great 
Have been among the foes of Heaven's book. 
As it no more would them torment with calls 
To duty, and enjoining rev'rence for 
The high authority of God, and then 
Annoying with its threats, should they persist, 
In disobedience to His gracious law. 

But lo ! the Book would not remain away 
Among the stars, but down to earth returns, 
More luminous and brighter than before ! 
While up on high, the sun, and moon, and stars, 
All over it had shed a greater light ; 
And from its banishment it thus returns 
With more effulgence, shedding all around ; 
And with accumulated evidence 
Attesting all its claims as Heaven's Book, 
Imperishable, not to be destroyed I 



DISSERTATION IV. 46 

Again the sceptical geologists 
Have searched, and found for it a grave, deep 

down 
In caves and lakes, and at the bottoms of 
The mountains and the rocks, and buried it 
Among the bones of Megatheriums, 
Ichthyosaurians, and Trilobites, 
And other Palaeozoic tribes ; 
In old Siluro-Cambrian beds 
Which sepnlture untimely also proved. 
The book was burned ere it had been dead ! 
The rocky, fossiliferous assault 
Had failed to kill, not enemies, but friends, 
These rocks had proved. Their testimony aids 
To validate tlie Book of Heaven's claims. 
It, from the geologic tomb, comes forth 
As resurrected with immortal life. 
To go abroad in greater strength among 
Tlie earth's inhabitants, with messages 
Of pardon and of peace, from Heaven's throne. 

Tliese onsets of its scientific foes 
But tend to prove its immortality. 
They ransack Heaven's wide, outspreading vault, 
And lakes and rocks, and caverns of the earth ; 
That by creation's voice itself, they may 
Invalidate the book of Heaven's claim ; 
But all in vain. They still have failed to prove 
That Nature's voice and Revelation's voice 
In any measure disagree. So far 
As search has gone, the issue still has been 
That these are found in full accord. They both 
Disclose one Mind, one Thought, and that L)ivii]e. 

Thus far it has been found, and ever must 
Be found, that when the book of Nature and 
The book of Revelation properly 
Are understood and are interpreted 
Aright, then no discrepancies appear, 
And that the origin and authorship 
Of both are manifestly only One. 



46 THE BOOK OF HEAVEN. 

That He who made the sun, and moon, and stars 
And in their order them arranged : and made 
The earth by stages of development, 
That same, the Book of Heaven, also made, 
By somewhat similar accretion, through 
The many generations during which. 
Its preparation onward moved until complete : 
That now alone imperishable Book ! 

But then, tlie true and still prevailing cause 
Of all such human wisdom's insolent 
Attacks on Heaven's Book, does not consist 
In disagreement of creation's facts. 
With any teachings in the Book contained. 
The hidden and potential cause, no doubt. 
Is disagreement of a sinful heart 
With God, Who, in the Book reveals Himself 
As holy, just, and hating sin; Who will 
To judgment call the race of man, and there 
To each assign reward or punishment, 
According as the moral character 
Is found in harmony with holiness, 
Or as opposed, unreconciled to God. 

From this accountability to God, 
Men wish to free themselves. And by assaults 
Upon the Book, they hope to banish it ; 
And with it banish God,, and thus be free 
From all responsibility to Him. 
A guilty conscience urges them to seek 
Tlie bimishment of such a thought as that 
There is a personal and Holy God ; 
Who is their governor and righteous judge ; 
At whose tribunal they must all appear ; 
And in the light of God's omniscience, those 
Be tried to show what image they may bear ; 
As either that of holiness and God, 
Or that of Satan and of sin ; and these 
Accordingly have settled them their doom 
Of endless death, or everlasting life ! 

But such attempts, on part of men, to rid 



DISSERTATION IV. 47 

Themselves of God, is nothing new. Of old, 
The Book of Heaven thus affirms : " They did 
Not like God in their knowledge to retain." 
But then invented idol gods to suit 
Their evil inclinations who, would not 
Restrict in judgment, nor would punish them 
For their iniquitous, licentious lives. 
So still, " God, in their knowledge to retain. 
Men do not like." And tlien they conjure up 
A something ; but a thing " Unknowable." 
And this they substitute for God, the wise. 
The just and good, revealed in Heaven's Book ! 
They show '• The workings of an evil heart," 
In thus " departing from the living God." 

Long, long ago, the world's power, wielded by 
The World's Queen, that mighty city, Rome, 
Her war commenced against the Book. This 

proud, 
And boastful " Mistress of the world," so long, 
Among the nations of the earth, the great 
Controlling power, often stood arrayed 
In hostile panoply ; and very long 
She carried on the war, intending still 
The Book of Heaven utterly to crush ; 
And it to banish from the face of earth. 

Both under Pagan, and the Papal rule, 
Her course in this has been the same, although 
With tactics and professions greatly changed ; 
And motives kept concealed. But under each, 
The power, both of church and state combined 
With bitter, fiery zeal to hunt and seize. 
To waste and to destroy, and of the Book 
To make an end. A host in grand array 
Of emperors, of bishops, popes, and priests. 
And monks, and cardinals, and kings, with Rules, 
And Briefs, anathemas and flames of fire. 
For many ages past have sought to quench 
The light of Heaven's Book : the people's right 
Denying to use and read it for themselves. 



48 THE BOOK OF HEAVEN. 

But yet it still survives, and rises still 
In influence, and in power wider spread, 
While Rome, eclesiastical, which sits 
Upon the Papal "scarlet colored beast," 
Grows old and feeble, down descending still 
To meet her hastening and final doom. 
And then at length, when •' fallen, fallen," to rise 
No more, nor war to wage against the Truth, 
The Book of Heaven, her enemy so long, 
Will rise on high, and with augmented might, 
Bear far abroad, to ev'ry land and tribe. 
The heav'nly, joyful news of pardon and 
Of peace, of light and life, and love divine 
To all the guilty, helpless sons of men ! 

By haters of its truth, it may, as oft 
Before, be given to the burning flames, 
But ph(]e nix-like, from its own ashes shall 
Arise in all the ages yet to come, 
Just as it has in those already gone. 

Its fitting likeness is the bush that burn'd, 
And yet was not consumed. That symbol of 
The church of God, is also typical 
Of Heaven's truth, whereon the church is built. 
"The prophets and apostles " of the Lanb 
With "Jesus Christ " Himself, the "cornerstone." 
While He endures the building must endure ; 
But he ordains the Book of Heaven as 
The instrument whereby it is upheld. 

Men may despise the Book, and nations may 
Refuse to listen to its claims ; may " break 
Its bands asunder, cast its cords from them 
Away " ; it banishing from public schools 
And colleges, and all the nation's fields 
Of common culture for the mind and heart; 
From Congress, courts, and legislative halls, 
And all the national affairs. But while 
Such nations surely perish shall, thereby. 
The Book of Heaven still shall live. It has 
Survived the overturning and the fall 



BISSEBTATION IV. 49 

Of nations many, powerful and great ; 
And ever shall its enemies outlive 
Their ruin, raising it to greater fame, 
To wider fields of power still for good. 

As well attempt to stay the winds tliat sweep 
Across the earth, as think to stay this breath 
Of God, from quickening, with life anew, 
The sin-dead human race ; or vainly hope 
To hush the rolling thunders in the sky, 
As undertake to still this voice of God, 
Proclaiming peace to ev'ry tribe and tongue. 
The self-sufficient scientist may just 
As well attempt to interdict the sun 
From shining here on earth, as hope to stop 
The Sun of Righteousness from shining forth 
From Heaven's Book — that clear empyrean vault, 
Of saving truth, of light and love divine. 
This hitherto unconquered Book shall all 
Its enemies subdue. Prefigur'd by 
The ser[)ent swallowing its rivals, there 
In presence of the proud Egyptian king. 
The Book of Heaven thus the sacred book 
Of heathen fame consumes ; the Koran and 
The Vedas, losing their ascendency ; 
While Heaven's Book, on their domains, extends 
Its power, overturning ancient rites 
And systems ; revolutionizing views 
And customs, cherish'd long and long upheld. 

The light of earth, and guide of men ! O what 
Would earth become without this Book of Light ! 
This sweetly-beaming heav'nly light, through 

which 
We look away and see the light on high 
Of yonder glorious rainbow-throne. 
With ein'rald-radiance round about, where sits 
Forgiving Love, effulgent with the mild. 
Though bright and beauteous, jasper, sardine- 
light. 
There ever waiting, willing, ready to receive, 
4 



50 THE BOOK OF HEAVEN. 

And freely to forgive, all who look up 
With penitence, belie vingly, in love. 

How comforting, how cheering, and how mild, 
This mercy-given, gladsome, heav'nly light ! 
Adown in glory, sweetly beaming on 
The cradle and the grave, whereby are both 
Now hopefully made lovely ; having hence 
A heav'nly halo, lingering on this, 
And then no less on that — the opening and 
The close of man's brief pilgrimage on earth. 

Out from the heav'n of God's redeeming love 
The beams so mild come forth, and gently fall. 
All on the little innocents ; and thence 
Comes forth a loving voice, inviting and 
Persuading : — " Suffer the little children all 
To come to me : forbid them not, because 
To such as these the heav'nly kingdom doth 
Belong." Its richest blessings on them fall — 
The light of saving truth, and love divine, 
To succor and redeem these little heirs 
Of immortality, procured for them 
By Christ, in whom they have eternal life. 

So, likewise, on the opening grave, this light 
In glowing radiance falls. And from that light 
Comes forth the cheering voice of Heav'n's 

Belov'd:— 
" I am the resurrection and the life : 
He that in me believeth, though he were dead. 
Yet shall he live." The sleeping dust shall rise 
Again, immortal then, in glorious form 
And, join'd with all His ransom'd saints on high, 
At home abide, forever with the Lord. 

O, what a hope-inspiring, glorious light ! ^ 
It cheers ; it gives us joy from first to last : 
Illumining life's journey all the way ; 
And, at the close, the intervening clouds 
Dispelling — clearing up the pilgrim's view. 
That he, with gladden'd heart, may look beyond, 
And enter joyfully the Promis'd Land, — 



DISSERTATION IV. 51 

The land of light, of nightless, heav'nly light. 
Beside the very Fount of Light itself 
To dwell, in joy and everlasting light! 

O, no; this sin-benighted world^cannot 
Afford to banish Heaven's precious Book. 
Opposing systems ne'er shall stop nor drive 
It from its ever-growing, onward sway : 
It, conqueriug, on to conquest goes ; 
Its glorious path of free salvation strewn 
With wrecks of old idolatries, devised 
By Satan's subtlety, and human vice. 
While others fail, it gains in strength and fame i 
The one alone imperishable Book. 
Nor banish'd, nor destroy'd, it e'er shall be : 
The light of earth, and guide of men, the world 
To bless, it still shall live, from age to age, 
Down to the end, while sun and moon endure ! 



52 TRE BOOK OF HEAVEN, 



DISSERTATION V. 

The Book of Heaven rolls aAvay the dark, 
Mysterious overshadowings from off 
The strangely troubl'd, ever-restless mass 
Of earth's humanity ; disclosing how, 
And wherefore, all creation grieves and groans, 
Together travailing in pain ; and why. 
The desolating visitatious, oft 
Upon them bursting forth, from earth, and air, 
And ocean ; men o'erwhelming with their works, 
Their dearest products of both skill and toil, 
The fruits of patient labor and research. 
How deep, and terrible, and sad, beyond 
All human computation, ev'rywhere. 
Throughout the habitable earth, the woe. 
The wretchedness and pain, the anguish and 
Distress, that so incessantly prevail 
Through all divisions of the human race. 

The suffering, by men inflicted on 
Their fellow-men, how grievous and how great ! 
By ev'ry sort of villainy and fraud. 
Through sore oppression, heartless cruelty, 
By those who power over others liave 
In social life ; and, in the management 
Of state affairs, by laws unjust, or by 
The disregard of law, and selfish schemes. 
To steal, and fatten on the public funds. 
And by betraying trusts, in innocence 
Confided to the management of those 
Supposed to be reliable as friends. 

Among the universal brotherhood 
Of men, where naught should ever once appear 
But loving-kindness, amity and peace, 
How great the strife, malignity and hate ! 



DISSERTATION V. 53 

With bitter variance, and jealousy 

And spite, defaming and reviling, one 

The other ; aiming to despoil and rob 

Each other of the welfare, happiness 

And peace which otherwise might be enjoy'd. 

Yea, even nations scheme, and undertake 
To slay and subjugate whole nations of 
Their fellow-men. They meet on fields of death ; 
And men slay 7nen in myriads, and leave 
Their tens of thousands, groaning, dying, on 
The bloody field. And these are brother-men 
They slaughter thus, and cruelly destroy ! 

And then, the miserable pauper hordes 
In ev'ry land, what suff'rings they endure, 
Both day and night, in famine-stricken homes, " 
With cold and hunger sadly pictur'd on 
Their starv'd, emaciated, squalid forms! 
The aggregate humanity endures. 
Throughout the peopl'd world, of wretchedness 
And pain, from poverty and want, must far 
Exceed conception's range, or any tongue 
Of eloquence, or potency of pen. 

Besides all this, the sad experience 
Of man affords him ample knowledge of 
The sufferings, the pain and sore distress 
On earth's humanity entail'd by all 
The wasting maladies and deadly plagues 
That fasten on his nature physical ; 
Depriving him of peace, consuming his 
Vitality, till life at length is gone. 
How vast the numbers — always, ev'rywhere— 
Of weak and much afilicted invalids: 
With gnawing pains, and burning fever-heats, 
Through long and tiresome, weary days. 
And dreary, comfortless and restless nights, 
They moan and languish, longing for relief. 
Till life, at length, is swallow'd up in death. 

The very elements of nature seem 
At times to have some quarrel to avenge 



54 THE BOOK OF HEAVEN, 

On man : they on him pour their wasteful wrath 

In devastating and resistless force. 

The heavens overhead will gather gloom, 

And, with a scowling aspect, down upon 

Him look, then dash their blazing bolts 

Of instant death upon himself, and quick 

Consume in flames his pleasant late abode. 

The atmosphere he breathes becomes his foe, 
By gathering up itself in terrible 
Tornado form, and sweeping onward in 
Its tempest path, enfolding man, and all - 
His fruits of skill and toil, in ruin dire ; 
With naught but desolation left behind. 

A]id even steadfast mother earth, on which 
He builds his habitation strong—suppos'd 
Secure— to shelter and protect himself. 
And those to him most dear, from wintry winds 
And scorching summer heats, will sometimes 

show 
A violent and rude unwillingness 
To carry him and his diversified 
Encumbrances, amass'd, and pressing on 
Her burden 'd bosom. Restively she heaves 
And rolls ; she rocks and surges, toppling down 
The greatest and the grandest works of man, 
Engulfing him and all he holds most dear 
In sudden, overwhelming ruin : fear, 
Dismay and terror, agony and death. 
Now overspreading all the awful scene. 

Thus everywhere the human race appears 
Environ'd with, and subject to, a train 
Of evils almost countless, rising up 
From many diverse sources, man to plague. 
To grieve and harass, even unto death. 
Where might expected be naught else than 

good. 
There evil, sore and grievous, enter'd hath, 
And ev'rywhere distressingly abounds. 
Derangement overtaken hath the whole 



DISSERTATION V. 55 

Machinery of man's affairs on earth. 
Some baleful element there enter'd hath, 
Producing sorrow, suffering and death. 

But what that evil is no man, without 
The Book of Heaven's light, has ever yet 
Been able to divine. The sages wise 
Of ancient times apply themselves this dark 
Enigma to explain ; to tell from whence 
And how these evils had their origin ; 
And hence, they queried and philosophiz'd, 
They speculated and they theoriz'd, — 
The torch of human reason up they held. 
And by its glimmering light they strove 
To penetrate the murky atmosphere 
Of man's mysterious evil heritage. 
So largely his allotment here on earth. 

But all in vain! No light of nature could, 
Nor human reason's subtle theories. 
With wise discussions on the origin. 
The nature and the destinies of things, 
Enable men to penetrate the clouds 
That overhung the sad, discordant and 
Distress'd condition of the human race. 
The more, indeed, of human reason's light was 

shed, 
The darker and the more confused the clouds 
Became, and men confess'd their need of light. 

And though in modern times this boasted 
light 
Of human reason well supplied hath been, 
In measure large and full, with choicest oil 
Of science, brighter blazing also with 
The marvellous advances made in all 
The arts and wonderful developments 
Of nature's mysteries and subtle laws ; 
Yet still that light, not less than ever, fails 
The darkness to dispel that hangs around 
The sad, derang'd, and v/retched state in which 
The race of man fills up this present life. 



56 THE BOOK OF HEAVEN. 

Just as the ancients anxiously inquir'd, 
The query raising: — Why these troubles? Why? 
And only echo back responded : — '' Why ? " 
So, too, the worldly-wise of modern times, 
And sceptical philosophers, inquire. 
Explain and dogmatize, yet all amount 
To nothing but the old refrain — the why ? 
And all that's gain'd is echo's answer-.,. 
"Why?" 
It ever has been so, and ever must. 
Until the Book of Heaven lifts its voice, 
Proclaiming and explaining how it is. 
And why the human race so toils and grieves, 
Encompass'd with distress, with wretchedness 
And woe. The cause is in and of themselves. 
They have unmade themselves, and, what the}^ 

ought 
To be, are not, and hence are subject to 
The various ills now mingl'd in their lot. 

The Book of Heaven thus the clouds re- 
moves. 
And clears away the mystery of man's 
Unhappiness in this his earthly state ; 
Revealing that apostasy from God 
Has him involv'd in all the miseries 
To which he is expos'd — in this no less 
Than in the life to come. The only cause 
Of all his wretchedness, turmoil and pain 
Is his own sin. He sins, and makes himself 
Tlie enemy of God ; and suffers then 
The sad, distressing consequences of 
His sin. The one disturbing element 
Destroying peace, and causing pain, is sin. 
The awful evil clinging to the race 
Is sin ! Which, having enter'd in, obstructs 
And jars the whole machinery of earth's 
Affairs, disturbing and confusing all. 
And man o'erwhelming in the swelling wavea 
Of sore adversity, of pain and death I 



DISSERTATION V. 57 

The moral harmony of earth has been 
Destroyed by sin. The moral orb of earth's 
Humanity has broken off and left 
Its own especial orbit round the throne 
Of man's Creator, Governor and Judge, 
And floundering, has gone through moral 

gloom. 
Unsteady and disturb'd, still driving on 
Afar, and ever more remote, from that 
Divine high central source of holiness 
And peace, that guiding influence which alone 
Preserves from ill, and happiness secures. 

Thus dashing on its mazy, pathless way, 
This moral orb of earth's humanity 
Has broken and destroy'd the harmony 
That otherwise would reign on earth among 
Its rational inhabitants. They lose 
The harmonizing force of Heaven's love ; 
And then, the baleful darkness of the way- 
Engenders discord, animosity and hate, — 
With ev'ry evil, ruinous to man. 
Offensive and dishonoring to God ; 
Subjecting them to all the penalties 
Of His supreme, most just and holy law. 

The sin of man entails on him the sad 
Inheritance of suffering, which fills 
The measure of his destin'd days on earth. 
His sin has chang'd the current of his life : 
Instead of flowing peacefully along 
A smootli, unbroken channel, undisturb'd. 
Through scenes of pleasure, cheerfulness and 

joy, 

It dashes on the rocks of blasted hopes ; 

And tumbles over unexpected falls 

Of sad reverses ; then again flows through 

The dismal swamp of life's decaying powers — 

Disease and languor brooding o'er the scene, 

Like dense malarial mists, with pain and grief 

Now filling up the bitter stream of life. 



58 THE BOOK OF HEAVEN. 

The mystery is solv'd, but only by 
The Book of Heaven's Light. In that true 

light 
The primal evil stands reveal'd, from which 
Come forth all other evils causing pain, 
Distress of mind, and misery to man. 
The seed is sin, from which spring up and grow 
The thorns on which he treads with sorely 

pierced 
And bleeding feet, while passing on through 

life. 
'Tis sin that fills with bitterness the cup 
Of life's abus'd inheritance for man. 
His Sin it is that poisons and corrupts 
His earthly pleasures, mingling in them pain 
And disappointment, even when attain'd. 
The clouds of darkness, pendant o'er his head, 
He dreads so much, are black, because sur- 

charg'd 
With Sin. And all his wear}^ paths through life 
Are rugged thus, in consequence of sin. 
The blighting worm, still gnawing at the root 
Of his fair tree of life, consuming and 
Destroying its vitality, is sin. 
His curse, that follows him, and lurks in all 
His dearest earthly interests, is sin. 

The very ground on which he treads, from 

which 
His life's subsistence must be drawn, the blight 
Of sin infects ; reluctantly to him 
Imparting, only in response to toil 
And labor, all the requisite supplies 
For sustenance and his enjoyment here. 
If "thorns and thistles," now to him it yields, 
And if, " in of his face the sweat he's doom'd 
To eat his bread," his sin has made it so. 
'Tis "for his sake the ground is curs'd." His sin 
Has brought a blight upon the soil : it yields 
But poor and scanty products, even with 



DISSERTATION V. 59 

His toil and careful tillage, when compar'd 

With that exuberant munificence 

Which would at large spontaneously abound, 

If innocence but reign'd on earth instead 

Of man's ungodliness, which brings the blight, 

The curse of sin on him and on the earth. 

Of which he is the owner and the head — 

To him donated, stor'd with treasures vast 

Of diverse kinds, adapted to his use, 

Besides capacitated and prepar'd 

For all his wants to yield a full supply. 

But on this bountiful and beautiful 
Inheritance the blight and plague of sin 
Has been entail'd ; and man is liable 
To grievous labor, bafitl'd efforts, toil 
And disappointment, seeking to obtain 
From earth's resources requisite supplies 
To meet the still recurring wants of life. 

How frequently the husbandman must lose 
The fruits of all his weariness and toil 
By some unlooked-for visitation, such 
As flood or frost, or tedious months of drought, 
Or oft-recurring, long-protracted rains. 
All which and such the Book of Heaven sets 
In view, as Providential visitations — not 
Mere accidental freaks of nature, brought 
About by atmospheric changes — heat 
Or cold, or ever-varying winds, or some 
Unchanging meteorologic laws, 
With which no overruling Hand Divine 
Will interfere, or can at all control. 

All such calamitous phenomena 
The unbelieving world at large, the same 
As sceptical philosophers ascribe 
To nature's common operations — just 
Those weather-changes likely to occur, 
Without design or Overruling Hand 
Of any all-controlling Power, such 
As might the elements employ to scourge, 



60 THE BOOK OF HEAVEN. 

Afflict and chasten man, for disregard 
Of His authority, Who rules on high, 
And claims from man obedience to His law. 
The Book of Heaven pointedly maintains 
That men in their calamities are not 
The creatures of mere chance, or nature's blind, 
Unconscious, flagellations, sorely laid. 
And causelessly, on beings who are just 
And upright, innocent and free from blame. 
It teaches them that all their sufferings 
Result from disobedience to the law 
Of God, as they rebelliously oppose 
The good and Holy Being, Who to them 
Existence gave. Who nature made. Who rules 
Both men and nature, righteously and well. 
For He, by means of nature's laws, controls 
The world's affairs; and, working through them. 

deals 
With men, and men chastises for their sin. 

The Book of Heaven oft delineates 
His dealings with the race, through nature 

thus : — 
" He turneth rivers to a wilderness. 
And watersprings he turneth to dry ground ; 
A fruitful field to barrenness ; all for 
The wickedness of them that dwell therein." 
To like effect, the Prophet thus deplores 
The desolations ruinous with which. 
For sin, his people visited had been : — 
" How long shall mourn the land, and witlier 

shall 
The herbs of ev'ry field, because of all 
The wickedness of them that dwell therein ? " 
Thus to another prophet, saith the Lord : 
" O son of man, whene'er the land against 
Me sinneth, grieviously trespassing, then 
Will I on it stretch out my hand, and break 
The staff of bread thereof, and famine will 
Upon it send, and cut off man and beast." 



DISSERTATION V. 61 

The Book of Heaven thus explains to man 
The mystery of all the evils which beset 
His path, as vipers ready to assail, 
Or hover, vampire-like, around his head, 
With seemingly no possible escape. 
They do not causeless come. They follow him, 
Like shadows, indicating character 
As ethically evil in himself, 
Entailing on himself and meriting 
The many evils mingled in his lot. 

" God doth not willingly afQict nor grieve 
The sons of men." Without a righteous cause, 
His hand of chastisement is never laid 
On any of the human race. But, " God 
Correcteth man for his iniquity." 
" His wrath from heaven is reveal'd, against 
Ungodliness, and all unrighteousness 
Of men." And all the varied agencies 
Of air, and earth, and ocean, He employs. 
And men themselves, with cruel heart and hand. 
And savage beasts of prey, and creeping things 
Of many kinds, to execute His will. 
And punish men for their contempt of God. 

He thus at times withholds " the early and 
The latter rains." He sends the stormy wind. 
The tempest and the hail, the flood and. fire. 
The frost and heat and withering draught. 
The weevil, beetle, bug, and blight, " the moth 
And mildew, caterpillar, canker-worm 
And rust, the locust and the palmer- worm." 
All these and such are " God's great army sent*' 
To scourge the earth's inhabitants for sin 
And teach them their dependence on the Lord 
For life, and all that can their life sustain. 

The Book of Heaven thus unveils for man 
The origin of all the ills to which 
Humanity is heir. They are the brood, 
The offspring, and the jirogeny of sin 
All other evils embryonic are 



62 THE BOOK OF HEAVEN. 

In this one awful, deadly evil — Sin ! 

By sin came human death, which comprehends 

All other evils incident to man. 

'' And sin, by man, its entrance had on earth: 

So death hath passed on all, for all have sin' 

ned." 
Thus all are subject to the ills implied 
In death, both in the present and the world 
To come, where sin brings everlasting death ! 

Where moral beings suifering endure, 
There also sin hath entrance found. Where'er 
There is no sin, no suffering is there, 
For sin and suffering are correlates, 
And holiness and happiness the same. 
If earth's inhabitants were free from sin 
Their suffering on earth would be unkn!)\yn. 
A mixed condition appertains to earth, 
Both sin and holiness obtain ; and there 
Both suffering and happiness have place. 
There is no holiness in hell, and hence 
No happiness is there. Nor is there sin 
In heaven, therefore there no suffering 
Can come. If sin's existence were to cease 
From earth, then suffering would also cease. 
When any one from sin has freedom gain'd. 
From suffering then he finds complete relief. 
But, as to those who never cease from sin, 
Their suffering can never have an end: 
The cause continuing to operate. 
The same effect must certainly ensue. 

The Book of Heaven thus reveals to men 
That sin they ought to hate and dread above 
All evils else, as being in itself 
The origin and cause of all the woe 
Endured by them throughout this present life. 
And only cause of everlasting death. 
In all the universe of God there would 
No other evil be, but for this one 
Of sin. And they that freedom gain from this 



mSSEUTATION V. 63 

No other evil need to dread ; for them 
There can be naught but everlasting good. 

How awful, then, above all human thought, 
This evil, sin ! Since all the miseries 
Endured by men, not only here on earth, 
But afterwards in hell, are but the fruits. 
The consequences flowing out from sin ! 
How hated, feared, and warred against, should 

this 
One evil be, compared with ev'ry other ill 
To which the human race can be exposed. 
No evil hateful is, but that of sin. 
All others may be fear'd, but this alone 
Is hateful in the eyes of all the good 
And just throughout the universe of God. 

This evil God abhors, but no one else. 
For sake of this all other evils He 
Inflicts. This evil is so very great. 
He never fails to punish it, although 
No pleasure He in suffering can have : 
" Nor doth He willingly afflict nor grieve . 
The sons of men." Impunity He grants 
To failings and defects of ev'ry kind ; 
But sin is in its nature such that He 
Cannot withhold the penalty incurred 
Thereby, though in His nature, '' God is love." 
The heinousness of sin in measure stands 
Revealed by all the terrible calamities 
Entailed thereby, as witnessed here on earth; 
And by, especially, the wretchedness 
The Book of Heaven pointedly depicts 
As its reward, to be endured in hell, 
Where sin works out and meets its just deserts. 
But yet its awful nature only can, 
Approximately, be conceived when viewed 
In its relation to the living God. 

If God did not exist there then would be 
No possibility of sin, for sin 
Consists in contrariety to God. 



64 THE BOOK OF HEAVEN. 

In sin there is implied the aggregate 
Of all the moral opposites of that 
Which constitutes the excellence, supreme 
And infinite, of God. the Holy One. 

But, though the creature, man, from choice 
rebeird 
Against his Maker, God, yet Heaven's King 
Has not been pleased to abdicate His throne. 
The rebel, man. He governs still; and on 
Him lays afflictions, manifold and great. 
But all adapted to remind the race 
Of their revolt from God, and that they owe 
Allegiance still to His all-righteous throne. 

Nor did He leave the race forsaken of 
His counsel and His care. Although they had 
In wilful selfishness rejected him 
And trampl'd on His law, He pitied them, 
And open'd up for them a wondrous way 
Whereby they might return to fealty round 
His throne, and with Him yet abide in peace. 

The Book of Heaven wondrously unfolds 
The mysteries of this redeeming grace. 
The burden of the Book is Sin, its guilt, 
Its penalty, and Remedy Divine ; 
Devised of God Himself, and all its rich 
Provisions furnish'd at His own expense. 

When man, by his rebellion, lost the light 
Of God's approving smile, and darkness seem'd 
To settle hopelessl}- around his path. 
And over all the future, both of life 
On earth and of his destiny beyond, 
A ray of hope the Lord, in mercy, caus'd 
To siiine out from afar, by which his steps 
Might be directed to a home of light. 

E'pon the far remote horizon of 
The moral orb of earth's humanity 
A faint and solitary star was seen 
To twinkle, through the moral darkness then 
O'ershadowing the earth — the star of Hope, 



DISSERTATION F. 65 

On which the eye of man was taught to gaze 
By his compassionate Creator, as alone 
The guide for earth's inhabitants, while on 
The journey to their everlasting home. 

That star continu'd to ascend as still 
The ages roll'd, becoming brighter and 
More brilliant, more distinctly visible 
To men of faith, whose eyes on it were fix'd 
Through all the passing generations, till 
At length, by nearer and yet nearer still 
Approach, discovery was made of its 
True magnitude and grandeur, holding place 
Of chief est central sun of all the lights 
Tliat blaze throughout the moral firmament, 
While all round it revolve, receiving all 
From it their light and beauty, brilliancy 
And power, both for glory and for good ! 

The star of Hope at length was found to be. 
The glorious, " Sun of Righteousness, 
With life and healing in his wings." And now 
The moral orb of earth's humanity. 
Which fled its proper path around the Throne 
Of Heav'n, by man's apostasy from God 
May be again restored, by this Bright Sun's 
Attracting, all-controlling power ; felt. 
Acknowledged, gloried in by all who look 
And love, and gaze thereon with gratitude 
And joy, themselves exposing to its sweet. 
Reviving, precious, life-inspiring beams. 

The brilliancy and beauty, O how great ! 
Of this effulgent ''Sun of Righteousness" 
'' Emmanuel, God with us." So wonderful 
In all transforming power, over man's 
Degenerate and sinful nature ; him 
Renewing, cleansing and restoring to 
The beauty, grace and glory of the Lord ! 

The light of nature's sun, essential is ; 
And wonderful in its effects on life 
And growth, throughout the world's diversity 

5 



66 THE BOOK OF HEAVEN. 

Of living beings. All their vigor, strength 
And beauty, culminating in mature 
Perfection, much depend on nature's light. 
The loveliness of vegetable life springs up. 
And bursts in all its efflorescent charms 
Through light's efficiency, therein displayed ; 
With naught but light itself ; reflected in 
The blooming beauty of the flowery lawn. 

But, much as nature's life on nature's light 
Depends, much more dependent on the light 
" The Sun of Righteousness " diffuses on 
The moral world its supernatural life. 
For nature's light is not the origin 
Of nature's life. But supernatural life 
Originates no otherwise than by 
The light "the Sun of Righteousness " imparts. 

That light shines in upon the garden of 
The heart, where sin had kill'd all plants and 

seeds 
Of holiness — the choicest heav'nly growth — 
And there implant the germs, of faith and hope, 
Of love to God, of heav'nly-mindiiess, 
And all the graces of a godly life ; 
Which, being quicken'd by the power of 
That Heav'nly Light, spring up and gracefully 
Unfold in plants of rigliteousness and peace. 
And thus the Sun of Righteousness conveys 
To men " the righteousness of God," through 

which 
They are both justified and sanctified, 
Entitled, and prepared, for Heaven's home. 

This glorious Central Sun appears 
The grandest, most attractive orb on which 
The eye of faith can gaze. On high it stands, 
In zenith of the moral heavens, clear 
And brilliant — visible from ev'ry part 
Of habitable earth to which the sons 
Of men, of ev'ry nation, tribe and tongue. 
May lift their eyes with gratitude and joy, 



DISSERTATION V. . 67 

And open throw their darken'd minds to drink 
Abundantly its renovating beams ; 
To them conveying life eternal, drawn 
From God's compassionate, forgiving love, 
And drawing men around His loving throne, 
Of which the guiding, saving influence pure 
They lost by their apostasy from God. 

But only by the light this Central Sun 
Diffuses over the dominions of 
" The King eternal, immortal and 
Invisible," can this bright throne of love 
And pardon be reveaFd to mortal eyes, 
Bedimm'd with sin's beclouding consciousness 
Of guilt, and with the fear tliat God can not 
Forgive. No other liglit than of the '' Sun 
Of Righteousness " can mercy's rainbow raise 
Around the glorious, high and holy throne, 
From which the earth's ^inhabitants are in 
Revolt, to which they owe allegiance still, 
And where, in judgment, they must all appear. 

But now, in this effulgent Light a throne 
Of glorious grace is visible ; and He 
That sits thereon benignantly looks forth. 
And lovingly invites the guilty sons 
Of men to look with coiifidence to Him — 
To come to Him, just as tliey are, where free 
Forgiveness they may graciously receive. 
And all inherit everlasting life ! 

And thus, this central "Sun of Rigliteous- 
ness," 
By its attractive influence now becomes 
The wonderful Restorer, — drawing back 
The moral orb of earth's liumanity 
To shine, and endlessly revolve around 
The glorious throne of everlasting love ! 



68 THE BOOK OF HEAVEN. 



DISSERTATION VI. 

The Book of Heaven occupies the niche 
Of highest fame 'mong all the books of earth, 
In being that alone, which now conveys 
To us the knowledge we possess of those 
All-glorious Dual Personages, Who, 
Although Divine, as messengers have come 
From heaven down, with glorious gifts of love 
And mercy, all to bless the race of man. 

Exclusively the Book, revealing Him, 
The gracious Friend Divine, Who, mov'd with 

love. 
At length from heaven came to dwell on earth. 
To succor men, and men redeem and save, 
By laying down His own most precious life 
To make a full atonement for their sins. 
The great propitiatory sacrifice, 
Foretold and typifi'd in sundry rites. 
And various sacrificial forms, oi daiii'd 
Of God, to be observ'd by men, down through 
The ages, from the first, until He came 
Incarnate, and Himself an off'ring made 
In our behalf, the penalty, " the curse," 
To bear of God's unchanging holy law, 
That we from it might be redeem'd, and, by 
Our faith in Him, be reconcil'd to God. 

A truly great and wondrous Saviour ! call'd 
Of old, the " Wonderful," the " Counsellor," 
'^ The mighty God, the everlasting Father " — 
From the first. Creator of all things, 
*' The Prince of Peace," " the only begotten Son 
Of God," the Uncreated and Divine, — 
The same in nature with the Father, God; 



DISSERTATION VI. 69 

And yet no less the veiy " Son of man." 

The human nature, sinless, fully His, 

" God manifested in tlie flesh" ; then God, 

And likewise man — the Person only One, 

The natures two, unmixed and still unchang'd ; 

" The mystery of godliness," to us 

Incomprehensible ! It is of God : 

He only could conceive and execute 

That plan supreme of glorious grace, whereby 

Redemption was acliiev'd for guilty man. 

Behold how wonderful, what God hath 
wrought ! 
That now, by this mysterious union with 
Divinity, humanity becomes 
Exalted over all ! The honor and 
The high distinction now to it pertains 
Of acting as the Mediator 'twixt 
A fallen world and God. The blood of our 
Humanity atonement makes for sins 
Of men, because it is the blood of Him 
Who is not only human, but Divine. 

This Victim, therefore, satisfied the law's 
Demands. When death its penalty on Him 
Was laid, of Him it could demand no more, 
For in His death the sacrifice it had 
Was equal to its claims : then He was free 
To rise again, victorious over death, 
" Because it was not possible that He 
Should holden be of it." In having died 
For sin, He from the penalty was freed; 
And also freed from sin, that is, the guilt 
For which He died. And hence the penalty 
On him could not be an " eternal death." 

Not so, when on the breaker of the law 
The penalty is laid : when dead, he is 
Not freed from sin, and from its punishment 
Cannot be free. He still persists in sin, 
And still the penalty on him remains, 
Resulting thus in everlasting death. 



70 THE BOOK OF HEAVEN, 

So, too, although the penalty must in 
The sinner work " remorse ", it cannot work 
The same when on the Saviour laid ; for, as 
He never sinn'd, " remorse " He could not feel. 
Remorse can only be in those who sin, 
And hence, for those who never sin it is 
1 mpossible to ever feel " remorse." 

The doctrine which assumes that of the law 
The penal t}' must work the same effects 
When on the Saviour laid as when it on 
The sinner falls, is founded only in 
The false assumption that the sinner and 
The Saviour are just on equality. 
In person, moral character and worth I 
But, as the Saviour, both in person and 
In sinlessness of character, was high, 
Yea, even to infinity, above 
A creature, sinful too, the penalty 
On Him could not produce effects the same 
As when it on a sinning creature falls. 
And hence, although He never felt "remorse," 
Nor was the subject of " eternal death," 
He bore the penalty in our behalf ; 
That from this "curse" we thus might be 
redeemed. 

This wondrous God-man Mediator sits 
On high, is universal Ruler made ; 
He governs all, throughout the universe 
Of God in heaven above, in hell beneath. 
" God rais'd Him from the dead, and set Him at 
His own right-hand, on high, in heav'nly state ; 
And far above all principality 
And power, might, dominion, ev'ry name 
That's nam'd, not only in this present world, 
But also in that which is yet to come ; 
And all things put beneath His feet, and gave 
Him to be head, above and over all " ; 
All "angels, principalities and powers. 
Subject being made to him," " the Prince of all 



DISSERTATION VI. 71 

The kings of earth, and Governor among 

The nations," holding them accountable 

To him, them favoring, or chastening, 

As well or ill deserving in His sight. 

He sits, the universal Governor 

Of all, ''excepting Him alone Who did 

Put all things under him," the Father, God. 

Immanuel is now the Sovereign Lord, 

Invested with authority most high 

To guard and vindicate the cause of God, 

His Kingdom cleanse, and save from all its foes. 

In Eden's bowers, peaceful, happy once, 
Humanity was cunningly assail'd, 
And conquer'd, by the Serpent's bland deceit. 
But our humanity, in union with 
Divinity, shall bruise his head, and him 
Eventually subdue ; consigning him 
To endless death, and all who side with him, 
Neglecting and refusing to enlist 
Beneath the banner of the Prince of Life. 

What wondrous glory for humanity ! 
To be exalted to such high renown ; 
United to a Personage Divine, 
The very Saviour of liuraanity ! 
The conqueror, too, of all the hosts of hell, 
And all incorrigible foes of God. 

But, though the mighty conqueror of all 
Antagonists to Heaven's righteous throne, 
Li Him alone is life for fallen man. 
For He is " that Eternal Life which, with 
The Father was, and manifested was 
To us " ; that all in Him new life might have. 
But then, humanity is not the bond 
Which constitutes the vital union whence 
They have their life from Him. The spirit is 
That bond. He by His Spirit lives in them ; 
And by their faith they live in Him ; and thus 
He is their life. His living Spirit dwells 
In them, imparting life from Him, whereby 



72 THE BOOK OF HEAVEN. 

They have eternal life ; for he in them 
Is that eternal life which never dies, — 
As evermore He lives, tliey also live. 

'Tis He alone who mediates ; who peace 
Confirms between rebellious men and God. 
For men He suffer'd, bled and died on earth ; 
And now for men He intercedes in heav'n. 
For guilty men, in Him alone is hope, — 
In no one else salvation can be found : 
" For under heav'n no other name is giv'n 
Whereby we must be sav'd." He willing is, 
And able is, to save the vilest of 
The vile : the guilty, wretched, helpless ones 
Who look to him, and in Him hope and trust, 
While Him they follow. Him in love obey, 
" For whosoever will, may come to Him ; 
And he that comes shall ne'er be cast away," 
However vile and guilty he may be. 

This Saviour, saves the very worst of men. 
When they but go and cry to Him for help. 
No sin but one can hinder help from him ; 
Which is, the deadly sin of unbelief — 
Refusing to accept and trust in Christ. 
While this exists there can be neither help 
Nor any ground of hope. They who reject 
The Saviour, sav'd by Him can never be ; 
But they who Him accept cannot be lost ; 
However heinous may have been their sins. 

O what a wonderful and glorious One ! 
Set up on high, before the eyes of all, — 
The central Personage to be admir'd 
By all the universe of God; the Sun 
Of Righteousness, this sin-beclouded earth 
To shine upon, dispelling all its gloom. 
That so the heav'nly way may stand reveal'd — 
The glorious Morning Star, the Star of Hope, 
To guide us to the shining home on high ! 

The faith of men may well look up with joy, 
For what a Glorious Being yonder sits! 



DISSERTATION VL 73 

Their Friend, their Brother-man, their Maker 

and 
Redeemer, — God and man in One ! who calls 
The Sons of men to look to Him, to give 
Their hearts to Him, tliat He may make them 

like 
Himself, and take them to Himself, to share 
His glory evermore ! O precious Book 
01: Heaven ! which, to us, now, Him i-eveals ! 

Transcendently pre-eminent above 
All other books, the Book of Heaven stands, 
In being that alone, revealing Him, 
The other Personage Divine, who comes 
To earth's inhabitants to beautify 
And bless ; restoring purity, and truth, 
And rigliteousness, and peace, with joy 
And gladness, springing up in liappy hearts, 
Releas'd from guilty fears and evil thoughts, 
Rejoicing in His all-transforming work. 
But not alone the moral kingdom of 
His grace from him receives its beauty, joy 
And gladsomeness, for natuie's wide domain. 
Its cliarming loveliness spreads far and wide. 
All through His skill and power there display'd. 
All beauty, both in worlds material 
And spiritual, where'er the beautiful 
Is found ; in mind or matter — physical 
Or moral — in nature or in grace. 
Comes forth from that all-beautifying Source. 
Of symmetry and system, harmony 
And order— what, and where, and how, all ought 
To be, thus constituting beauty. He 
Alone the origin appears — the wise 
Artificer, and still inspiring cause. 

The beauty great of holiness appears 
Where all is what and how it ought to be ; 
Thus, ethical perfection, moral beauty — 
The loveliness of harmony, in both 
The nature and relationships of all 



74 THE BOOK OF HEAVEN. 

Which go to constitute the being and 

The character of ev'ry one in whom 

This beauty great of holiness is found ; 

All wrought by Him, whose power, grace and 

skill 
Prevail, to form the likeness of Himself. 

His title, " Holy Spirit,'' indicates 
His character, in His official work. 
The Father, God, a spirit is, and not 
Less holy ; God, the Son, a Spirit is, 
And noteless holy, neither though, is called 
The " Holy Spirit " ; therefore, doubtless true. 
This Person of the Godhead hath His name, 
Not from His nature, but His official work — 
Assigned in God's economy of grace. 

How manifold and great the benefits 
Abounding by the Holy Spirit's work ! 
The pen of inspiration Him avows 
As the outflowing origin and source, 
The cause benign, of loveliness and life, 
Where'er beheld, throughout the works of God. 
As He, through personal efficiency, 
Creates and re-creates, 'tis He adorns 
And re-adorns, and ev'rywhere invests 
Creation's works with all their loveliness. 
Their grandeur, their sublimity and grace ; 
And whatsoever charms the eye, delights 
The ear, and with delicious fragrance fills 
The air; awaking in the heart of man 
Emotions pure of beauty and of joy. 

When earth's creation first began, and by 
The breath of the Almighty matter came — 
A then chaotic, semiliquid mass, 
Materials of earth, and all thai were 
To be thereon, as yet confus'd — the earth 
Unform'd yet, and void, and o'er the deep, 
The darkness lying dense, the Spirit mov'd 
Upon the face of this chaotic mass. 
And order thence began. Development 



BISSEBTATION VL 75 

Commenc'd ; and by this guiding Spirit still 
Advauc'd, from stage to stage, until 
A world of beauty, symmetry and life 
Stood forth, in every part complete, — 
A dwelling-pUi(je adapted to the wants 
Of man, and everything that creeps 
Upon tlie ground or floats on wing in air, 
And all that in the waters swarm and swim. 

By Him the earth is carpeted with green ; 
The soft, inviting grasses spring and grow 
On hill and dale, in vale and woodland lawn, 
So pleasing, calling forth emotions of delight 
By Him the beauteous flowers sweetly bloom 
In all their graceful, eftlorescent joy — 
With beauty's shadings, pencillings and tints ; 
And gladsome, smiling faces, looking forth 
In garden grounds, and o'er the prairies wide, 
In hedges rosy, florid with their bloom. 
And in the deep and solemn forests grand, 
And ev'rywhere at large, to please and charm 
With clioicest loveliness and fragrance sweet 
The gladden'd senses, and the heart of man. 

'Tis He adorns and beautifies the deep, 
Wide-spreading forest, ev'ry shady grove 
And single, solitary tree all o'er 
The world's extended, wide expanse, with their 
Diversity of verdant foliage ; 
And all the mingl'd shades, tlie r asset, pink 
And red, the amber hues and golden sheen 
Of an American autumn's gorgeous glow, 
I^uxuriant in bright robes, and flush'd 
With Nature's dying beauty, transient now, 
Receding gently back again to dust. 

Just like tlie closing season of the saint 
Of God, so mildly clear, so calm and still. 
With soften'd glory, just dissolving now, 
But into brighter beaming, heav'nly light! 
This mild and transient beaut}', too, at its 
Decadence, clearly shadowing therein 



76 THE BOOK OF HEA YEN, 

A restoration — a recalling of 

This same, that now dissolved and scatter'd lies. 

The life-inspiring spring returns, the trees 

Their foliage resume, for earth and air 

Restore again whate'er they had consum'd. 

So comes the resurrection day; and then 

The saint redeem'd resumes again the robe, 

Transform'd, all glorious and immortal now, 

Which he had left to fall into decay 

And mingle with earth's ever-changing dust. 

It is the Holy Spirit, too, who fills 
The woods, th.3 groves and glens with voice of 

song, 
With warbling notes, sent forth at morning- 
dawn 
And at the twilight's eve, from bosoms glad 
Of plumous worshippers, who, joyful, 'mong 
The branches sing in praise of Him who them 
Existence gave, with all their gifts of song ; 
Who them preserves and feeds, from day to day. 
Our homage still to Him we owe for their 
Melodious songs, their dulcet warbling notes, 
So innocent and pure, inspiring us 
With cheerfulnesss with gratitude and joy, 
And with contentment, hope and trust in God. 

But, o'er the face of nature not alone 
The beauty, grace, and life-imparting pow'r 
Of God the Holy Spirit are display'd : 
His condescension, goodness, love and grace 
Are manifested specially to our 
Apostate race, in His regenerating work, — 
His new creation, wrought in souls all dead 
In sin. by quick'ning them and raising them 
Anew to spiritual, eternal life. 

As all the race by nature are corrupt 
And powerless themselves to renovate — 
No life of holiness remaining there — 
To pleasures sinful, and to earthly things 
Alive, but dead to God, and all the claims 



DISSERTATION VI. 77 

Both of His law and of His love and grace, 
This life-imparting Holy Spirit must 
Now intervene, or endless moral death 
Would reign, the soul the victim evermore. 
But in these vile and sin-dead hearts He works ; 
He quickens them anew, with heav'nly life, 
Imparting bent of mind to love the Lord, 
And in the Lord's anointed One to trust ; 
To take delight in heav'nly things ; to walk 
With God from day to day, relying on 
His promis'd grace, and serving Him with joy. 

But only from tlie Book of Heaven can 
At all be gain'd this precious knowledge, that 
Tlic Holy Spirit's special province is 
To carry on redemption's work on earth. 

Now since ascended liath the Son of God, 
To sit in glory at His Father's side. 
Where He must still His sov'reign rule maintain, 
Till ev'r}^ foe shall be subdu'd, and death 
Itself, the last of all, be conquer'd by 
The raising up of all the dead, both small 
And great, when, at His second advent, all 
Shall hear His trumpet voice, and shall come 

forth, — 
The righteous first, the wicked next, on that, 
The wondrous, universal rising day ! 

But, while the Son in glory still abides, 
His Holy Spirit down to earth He sends. 
To carry on his saving work, and here 
On earth with us abide. The One for us 
In heaven pleads, the Other here on earth. 
As God the Son He worketh for us there, 
So God the Spirit worketh in us here. 
Nor let their work confounded be ; nor yet, 
To either One, His glory be denied. 
Christ, having gone. His Spirit now is here. 
And that which is of each. His own assign'd. 
Appropriate, and special work of grace. 
Should to the Other ne'er be once ascribed, 



78 THE BOOK OF HEAVEN. 

The Saviour's promise is fulfill'd : He with 
His people here, continually abides. 
Yet not in person, as He did ascend 
On high — but by the presence of His Spirit, 
Though by the omnipresence of His own 
Divinity He dwelleth with His church 
And people, as also doth the Father, God; 
Yet, savingly, in them He now abides, 
And works, by personal indwelling of 
His Holy Spirit ; these imparting life. 
Christ lives in them, because His Spirit lives 
In them. The life that any soul enjoys 
From Christ is only what the Spirit gives. 

For such appears the sacred truth reveal'd ; 
Though pride of human intellect may search 
For something mystical, and more abstruse. 
When teaching how Christ in his people lives, 
In them He dwells and carries on his work. 
But by His Spirit, dwelling, working there, 
For all the new and holy life they have 
Are His creative-work, resulting from 
His renovating, sanctifying grace. 

Between the soul and Christ, He is the bond, 
The living medium of communion sweet. 
And all the sacred intercourse maintained 
With Him by faith. As intercourse with God 
Can only be through Christ His Son, so can 
There be no intercourse with Christ unless 
His Spirit intervene. By Him the soul 
And Christ unite. He is the bond between 
The soul and Christ ; just as the bond is Christ 
Between the soul and God. Nor can there be 
A union form'd between the soul and God, 
Till, by the Spirit's bond, the soul is join'd 
With Christ. All good from God is by the 

Christ ; 
All good from Christ is by the Spirit. All 
The mediatorial work of Christ would be 
In vain were it not for the Spirit's work. 



DISSERTATION VL 79 

And yet, alas ! how sadl}^ He and His 
Most gracious, saving work are overlooked, 
Are left unnotic'd and unknown ; His work 
Ascrib'd to Christ, or some mysterious cause. 
So strange that men must fail to understand. 

O, why should ever be denied to Him 
The glory of His loving, gracious work ? 
To Him, in the economy of grace. 
This work and glory both belong ; and what 
Has, by Divine appointment, been assign'd 
To God the Spirit not from Him should be 
At any time withheld. It is in tin's, 
His great official work, the Son of God 
He glorifies, by taking of the tilings 
Of Christ, and showing them to us, that we 
May love and trust in Him, His grace receive, 
And through His merits be redeem'd and sav'd. 

That which affords the only ground of hope 
On which the church of God can build, for her 
Success, is His appointed agency in 
Mercy's wondrous work. The restoration of 
This guilty and apostate world to peace 
And amity with God lies only in 
The gracious promise of the Holy Spirit. 
For, languid, lifeless, cold and formal, she 
Depress'd and helpless must remain " until 
The Spirit from on high on her be pour'd ; " 
Imparting wisdom, energy and life. 

And when, as is foretold, " she shall arise 
And shine, her light then having come, and on 
Her having risen the glory of the Lord," 
Her dignity, her high position and 
Renown, shall only be in consequence 
Of the reviving presence, strength and grace, 
Of this life-giving, all-transforming Spirit. 
None else can raise her up to life anew, 
To purity, and loveliness, and joy. 
He can, and will, His church adorn with light, 
With graces heav'nly, beautiful and pure — 



go THE BOOK OF HEAVEN. 

Thus making her all lovely to hehoM : 
When kings and rulers, and the nations all, 
Shall see her light, her glory and her worth, 
And seek to share in her triumphant joy. 

None else than He the saints of God adorns 
With all those charming Christian graces fair, 
" Of gentleness, of goodness and of love, 
Long-suffering, meekness, temperance and peace. 
Of brotherl3^-kindiiess, charity and faith " ; 
For of the Spirit these are called the fruit. 

'Tis with tliis Spirit of promise they 
Are sealed, wliich is of the inheritance, 
To them the earnest, given now, of that 
Possession promis'd by their Lord, reserved 
And safely kept in glory for the saints. 
Which earnest is to them the pledge that they 
For that inlieritance shall fitness gain ; 
And also that they shall at length be brought. 
Through all their toils, their cares and conflicts 

here. 
To enter on its full fruition there. 

Their ever-present Helper, Guide, is He, 
Assisting them in ev'ry strait, and strength 
Imparting to prevail with God in prayer 
For their deliv'rance and for their support. 
For them He intercession makes, and that, 
" According to the will of God," in their 
Own hearts, with earnest groanings, which by 

them 
No utterance can have, as what they feel. 
They find themselves unable to express. 
Thus in themselves He pleads for them, for He 
On them is poured, '' a Spirit of grace 
And supplications," leading to the throne 
Of mercy, there to seek the help the}' need. 
An Advocate and Comfortei-, with them 
He still abides, imparting strength to bear, 
When sorely tried by weary toils and cares • 
By manifold affiictions, long endur'd ; 



DISSERTATION VL 81 

Or sudden, sad bereavements, severing 
Most tender ties whereby the heart is bound 
To dearest objects cherish'd here on earth. 
He can, their '^ mourning into dancing turn," 
Their sadness into joy, and e'en their tears, 
Wrung out from hearts of anguish full, trans- 
mute, 
So as a cup of consolation to become ! 

With evidence, and with assurance, too, 
That in redeeming love they sharers are, 
He comforts them. " With their own spirit, He 
Doth witness bear that they are sons of God." 
" For of adoption He the Spirit is 
In them, whereby they Abba, Father, cry." 
Then, having thus the feelings and the state 
Of mind and heart that are peculiar to 
The family of God, true filial love^ 
They know that they are born of God, and are 
The heirs of God, joint heirs with Jesus Christ, 
To an inheritance with Him on high. 

Besides, the Spirit fills their heart with love 
And gratitude to God ; with trust in Him, 
As their own Father, God, who cares for them, 
With kind paternal care, is watching still. 
To guard and to protect from harm, to keep 
From ill, — providing daily for their wants. 
Permitting no affliction ever once 
To mingle in their cups but what shall prove 
An element of sweetness in the end, 
Enhancing heaven's joy, preparing them 
For an " eternal weight of glory " there I 

And thus to them a precious Comforter, 
By waking in their hearts a joyful sense 
Of God the Father's love to them ; of Christ 
The Saviour's love to them ; and also of 
The Holy Spirit's love to them. Thus in 
*' The heart is shed abroad the love " of this 
All-gracious, Triune God, who chose, redeems, 
And sanctifies, and makes them heirs of bliss I 
6 



82 THE BOOK OF HE A VEN. 

Our world's indebtedness how vast, beyond 
All human thought, to this All-loving One, 
This life-imparting Holy Spirit ! O, 
How wonderful His operations through 
The wide domain of nature and of grace ! 
His life and beauty ev'rywhere beam forth 
In loveliness and grandeur most sublime, 
All o'er the face of earth beneath, and in 
The heavens high above, in man and beast, 
In bird and fisli, in flower, plant and shrub, 
And in the glorious beauty wrought 
Upon the deathless soul of man, from him 
All moral stains removing, planting and 
Restoring heaven's lovely image there, — 
Him fitting for the Paradise where God 
And those redeemed, and holy angels dwell ! 

But, of His personality. His grand 
And glorious work, in nature and in grace, 
All knowledge would be far from men: 
It never would the mind and heart inspire 
With comfort and dehght but for the Book 
Of Heaven's gracious revelations, sent 
That men may know the Holy Comforter, 
Who dwells with them, to sanctify and fit 
Them for their everlasting Heav'nly home. 



JJISSERTATION VII. 83 



DISSERTATION VII. 

The Book of Heaven stands above the most 
Profound and philosophic works of men, 
Of ev'r}^ land and age, in that it is 
The only Book by which is solv'd for man 
That vital, yet most difficult of all 
The problems ever press'd on human tliought. 
And which by man could never have been 

solv'd, — 
Yet, of surpassing interest to man, 
Of consequence to him supremely great ! 
For, "How shall man be justifi'd with God ?" 
Hangs round his whole existence here, and shades 
His hopes when looking to the woild beyond. 
Since God is just, and must be just, the same 
Unchangeable and Holy One, can He 
Declare them innocent who disobey 
And daily violate His righteous law? 
Because to justify no less implies. 

The problem thus appears which all attempts 
To solve by human wisdom ever proves 
But sheerest folly. All such wisdom fails 
When call'd upon to tell how man, unjust, 
Polluted and defil'd in heart and life, 
Could righteous, pure, and innocent be found ; 
Or how the Lord could still be just, and yet 
Acquit and justify, that is, declare 
Them innocent who violate His law. 

In saving sinful men God not alone 
Forgives, He likewise justifies. Nor could 
He possibly forgive, if justice were 
Infring'd. By sovereign prerogative, 
In disregard of justice, God can not, 



84 THE BOOK OF HEAVEN. 

As men not seldom do, a pardon grant 

To those who by the law have been condemned. 

His very nature, holiness and truth, 

Yea, even all His attributes, preclude 

The possibility, in any case 

Of Him allowing justice ever once 

To be ignored. Did He in any case 

Strict justice contravene. He then would cease 

From being just, would be imperfect and 

Unholy, — thus, no longer would be God. 

In order to "be justified with God" 
There must be righteousness, the legal ground 
On which the sentence of acquittal is 
Pronounced. But this, by his obedience to 
The law, no sinner ever can obtain. 
A single violation of the law 
Forever bars the possibility 
Of him who disobeys, from righteousness, 
By any efforts of his own to keep 
The law. For, having once transgressed, and 

lost 
His righteousness thereb}^, altliough he were 
Thenceforth to keep the law by doing so. 
His righteousness could never be restored. 
That one transgression stand, against him still, 
And, therefore, he remains unrighteous still. 
Most manifestly, then, if righteousness 
Be " reckoned " unto him, in order to 
Be justified with God, it can not be 
His own. Some other righteousness to him 
Must " counted " be, when God would justify, 
'I'liat is, pronounce him just and innocent, 
Entitled to be view'd and treated as 
A righteous man, in justice and in truth. 

This mystery, so difficult and dark. 
On which all merely human books are dumb, 
Is opened up, and made as plain as day. 
By this unrivall'd Book of Heaven. Here 
Stands forth reveal'd, in living lines of light, 



DISSERTATION VIL 85 

God's remedy for ruin'd, guilty man, 
Which is, " The righteousness of God by faith " ; 
Of God the Son, and Holy Spirit, too ; 
Through which, though sinful in themselves, all 

who 
Believe are justifi'd and are renew'd 
And purified, are sanctified and sav'd. 

"The Lord our righteousness" is here revealed, 
" Who in his body bore our sins," when '' on 
The tree" He hung and suffered, bled and died, 
And from the curse did us redeem — as He 
" Was made a curse for us" — that is, did bear 
The curse, of God's unchanging law, which we, 
By our transgressions, had incurred, and did, 
By His obedience unto death, bring in 
"The righteousness of God," which is "to all. 
And is on all," who Him receive by faith. 
" His righteousness, their righteo^isness becomes. 
So soon as they believe. And then, through 

this, 
" The righteousness of God," set down to their 
Account, they're " freely justified by grace '' ; 
While God, continues still a righteous judge. 

"The righteousness of God " the Son is made 
The legal ground, whereas the gracious ground 
On which believers must be justified 
Is faith. By their obedience to the law 
No righteousness have they, nor can they liave. 
But, then, their "faith is reckon'd unto them 
For righteousness," that is, in lieu thereof. 
Of Christ, their surety, God required righteous- 
ness. 
In order that they might be justified ; 
Which He, by His obedience, did provide. 
But faith, instead of righteousness, is what 
God now requires of them. Their Saviour, all 
The law's demands fulfilled for tliem, and thus, 
Prepared that righteousness which God the judge 
Accepts from Him on their behalf; but from 



86 THE BOOK OF HEAVEN. 

Themselves accepts of faith, which "counted is 
To them for righteousness," that is, in place 
Thereof, as answering, for them, the end 
Of righteousness, in being justified 
Thereby. Of Christ, their saviour, righteous- 
ness 
III their behalf was that which God requir'd; 
But not the same He asks of them ; their 

"faith, 
Is counted unto them for righteousness " ; 
And they, through it, are justified and sav'd. 
Thus Abraham believed, and "it to him 
Accounted was for righteousness", that is, 
Instead thereof, as answering its end, 
For he thereby became " The friend of God." 

Yet righteousness and faith can never be 
The same ; for righteousness consists in full 
Conformity to l.aw. In bemg and 
In doi7ig all the law of God demands 
Consisteth righteousness. But neither one, 
Nor both, is faith ; it is compliance with 
The gospel-call, and not obedience to 
The law's demands. " The law by Moses came ; 
But grace and truth by Jesus Christ." The Law 
Can never ask a sinner to repent 
Nor to believe ; the Gospel calls for both. 
Believing is obeying, not the Law's 
Behest; but is obedience to the call 
Of mercy ^ sent to sinners by the Law 
Condemned ; for whom the Lato has nothing but 
Its penalty, to be inflicted if 
Therefrom they do not find release by their 
Obedience to the gracious G-ospel call. 

It thus appears that faith can never be 
The same as righteousness ; although their faith 
Is counted to believers in its stead, 
As answering its end ; in being made 
The terms on which they must be justified. 
As though the same, with righteousness itself. 



DISSERTATION VII. 87 

The Book of Heaven pointedly affirms 
That " righteonsness imputed " is to all 
Who Christ receive by faith. Now this cannot 
Be some fictitious righteousness, — it must 
Be real ; nor does it consist in faith. 
But, then, the Sacred Book elsewhere declares 
"The righteousness of God is unto all, 
And is on all," who savingly believe. 
It thus appears that faith and righteousness 
Are both imputed unto them. In strict 
Accord with justice^ God, the judge, imputes 
To them " the righteousness of God," wrought 

out 
By God the Son's obedience unto death ; 
Though they may no conception have of what 
He doth in this regard, nor comprehend 
The mode, the legal ground, on which ihey are 
Acquitted and received. He justifies 
Them thus, on grounds of righteousness and 

truth ; 
But in the exercise of grace He sets 
To their account "their faith for righteous- 
ness " ; 
It being that which is required of them. 
Instead of their own righteousness, wrought out 
By their obedience to tlie Law ; 'tis made 
The gracious terms with wliicli a sinner may 
Comply, in order to be justified. 
And made an heir of everlasting life. 
Believers, being justified by grace. 
Through faith, they then " the righteousness of 

God," 
The Holy Spirit, also, must receive. 
By His regenerating life and grace 
They are renewed, are " born again and made 
New creatures," through a change of heart, 

whereby 
In them is holiness commenced; which still 
Advances gradually, " from grace to grace," 



88 THE BOOK OF HEAVEN. 

Till they are fully sanctified and freed 
From all remains of sin, and righteous made. 
'Tis thus " the righteousness of God " is wrought 
l7i them ; because it is the work of God 
The Spirit, thus to them imparting life 
Divine, — so changing and transforming them 
Till God's own holy image is restored, 
And they are fitted for. His home on high. 

The very remedy man's case requires, 
Because a remedy received by Faith ; 
'' It is of faith, that it might be, by grace, ^ 
The promise thus ensured, to all the seed." 
They righteous are by faith, and not by works ; 
Not by obedience to the Law, but by 
Obeying Christ's commands, embodied in 
The Gospel of His giace and saving love. 
If si7iful man must needs obey the Law, 
And thus be saved, then his salvation must 
Forever fail. Then would demanded be 
Of him what he could neither be nor do. 
Obedience to the Law must sinless be, 
Or else obedience it is not at all. 
He that obeys the Law must sinless be. 
And all the Law's commands must fully do. 
But 'tis as manifest as light that he 
Who once has sinned can never meet by his 
Own works these requisitions of the Law. 
For man, the Saviour did the Law obey ; 
But that which sinful man must now obey 
Is not the Law, it is the Gospel call. 
Obedience it accepts, not sinless, but sincere ; 
Naught else can rendered be by any child 
Of God, though striving for a sinless life. 
But, though believers fail, and render not 
Obedience sinless, yet by it they're saved, 
For they are " saved by grace," and not by 

works ; 
And that all through " the righteousness of God " 
On them bestowed, because they have fulfilled 



DISSERTATION VH. 89 

The terms in full of being " saved by grace," 
Which are: "Believe in Jesus Christ the Lord." 

" It is of faith." Believers not alone 
Are justified, but sanctified, through faith. 
These dual blessings never are disjoined : 
The one succeeds the other, sure as light 
Accompanies the rising orb of day. 
For, being justified, they thus delivered are 
From condemnation and the curse of God's 
Inexorable law, which held them there, 
As slaves of sin, and of all sin's allies — 
The Devil, and his hosts of evil ones. 
Corrupting and seducing them to sin. 
Together with " this present evil world." 
All these combine, and keep the sinner in 
His sinful ways, so long as unbelief 
Controls his mind, preventing faith, whereby 
Alone he can be justified, and from 
The curse be thus released. Which curse had 

kept 
Him under sin, and separated from 
The source of holiness, which is derived 
From union and communion with the Lord. 

When justified by faith, believers then 
Have " peace with God," and are partakers made 
Of all the sanctifying influence which 
Pertains to God's rich covenant of grace : 
They into fellowship are brought with all 
The holy, happy family of God, 
Whereby they can not but be sanctified, — 
Be made to bear the moral image of 
The Heavenly household where they are re- 
ceived. 
They, by their faith, in union are with Christ ; 
And, by His Spirit, Christ abides in them ; 
A gracious transformation process, those 
Directing and advancing, till, at length, 
The finished work appears— when they, 
Restored to spotless purity, in full 



90 THE BOOK OF HEAVEN. 

Accord with all the sinless harmonies 

Of Heaven's home, are fitted there to dwell. 

How beautiful, this mystery of grace ! 
How plain, and yet how grand ! where wisdom 

shines 
Most wonderful, all-gracious and divine. 
God's remedy for ruined man restores 
What man luid lost by his own crime, that is, 
His rigliteousness. The loss of which unfits 
Him for all fellowship with God, and leaves 
Him subject to the penalties of God's 
Dishonored law. This want of righteousness 
Is that alone whicli severs man from God; 
It is the one essential thing he needs 
To dwell witli God in amity and love. 

Now this is that which is restored to man : 
Since he lias lost his own, there is supplied 
By Love Divine " the righteousness of God " ; 
And graciously bestowed wherever faith 
Accepts of Christ the Lord. A union then 
Is formed between the Saviour and the soul 
That trusts in Him. That soul is sharer made 
Of all the fullness of redeeming love : 
Is clothed in robes of perfect righteousness, 
Wrought out by God the Son and justified 
On ground thereof. Then also is commenced 
'' The righteousness of God," the Holy Spirit, 
Which still is carried on, until complete. 
In fitness of the soul, for Heaven's joys. 
How clearly solved that problem ; then iso 

dark, 
Obscure, infinitely transcending all 
The efforts of the human mind, now made 
As luminous and beautiful as day. 
But only by the Book of Heaven's light. 

The Book of Heaven clearly thus reveals 
God's glorious remedy, for ruined man. 
Which is : — " The righteousness of Gocl by 

faith." 



DISSERTATION VII. 91 

By faith it is obtained, by faith ak)ne 
Are men partakers made thereof. The terms 
On which the offer'd remedy proceeds 
Is faith ; and, hence, 'tis called, " the righteous- 
ness 
Of God by faith." No other remedy 
Could meet the needs of man, unrighteous now, 
By his rebellion and apostasy 
From God. The heart-felt consciousness of men, 
Among all classes and conditions of 
The race, unitedly attest that what 
They need, and ought to have, is rigliteousness. 

In hopes of gaining this, how ceaseless are 
The efforts made, how various the modes 
Adopted, — all with this one end in view ! 
What self inflictions, penalties and pains 
Are borne ; what pilgrimages made and prayers 
Recited, aiming at that rigliteousness 
Whereof there is a conscious need, by which 
Acceptance may be found in sight of God. 

The Book of Heaven's remedy supplies 
This universal, heart-felt want. Nor is 
There any substitute will answer in 
Its stead. As hunger's only remedy 
Is food ; of thirst, is drink ; of darkness, light, — 
So righteousness, and nothing else, can be 
The Heaven-accepted remedy for sin. 
As this, by his obedience to the law, 
Can never be obtained by fallen man, 
So now, " The righteousness of God, t\ hich is 
By faith of Jesus Christ, is unto all, 
And is on all, who Him receive by faith." 

The universal want, experienced by 
The men of ev'ry race, and tribe, and tongue, 
Is here directly and abundantly 
Supplied, by this God-given remedy ; 
As by the Book of Heaven, now proclaimed 
And offered free, that '* whosoever will," 
May it receive, and stand in righteousness 



92 THE BOOK OF HE A VEN. 

Arrayed before the judgment-seat of God, 
Accepted, crowned with glory, light and joy. 
Thus, then, men, only sinful in themselves. 
Are justified, and sanctified, and saved ; 
While of the Lord, who changeth not, the Truth, 
The Justice, and the Holiness remain — 
As now so lucidly displayed, but only through 
The Book of Heaven's clearly shining light ! 



mSSEETATION VIII. 93 



DISSERTATION VIII. 

The Book of Heaven sole resource remains 
From whence our knowledge is obtained of 

things 
Invisible. No history than this 
Of hades now within the reach of man. 

Its revelations onl}^ truthfully disclose 
The nature and realities of that 
Still strange, invisible, untried, much feared, 
And yet mj^sterious spirit-world, — 
That world from which, when having passed the 

gate 
Of death, none ever may return to tell 
What there was either felt, or seen, or heard. 

'Tis true, indeed, we revelations have. 
In modern times, both manifold and strange ; 
Perhaps pretended, yet, perhaps, they are, 
In certain cases, real. For such there be. 
Just as there were in days of old, who now 
Avow communion with " familiar spirits," 
As " rapping," '' writing " spirits, answering to 
Their incantations, ready to respond. 

But of that land their uniform effort is 
To falsify and contravene the truth 
Revealed to man in Holy Writ. And, hence. 
It must a *' lying spirit " be, of which 
These mediums are the dupes. Just as of old, 
The Sovereign Lord permission gave to one 
Who was a " lying spirit " forth to go. 
That, through the agency of prophets false, 
The impious King of Israel, deceived 
Might be, and thus, persuaded, take the field. 
Where he in battle wounded was to death. 



94 THE BOOK OF HEAVEN. 

So now may this same Sov'reign Lord permit 
These lying spirits with delusive arts 
To come to those who disregard and hate 
The truth, revealed in Heaven's Book ; and 

with 
These God-defying, soul-destroying, dark, 
Satanic arts and practices are pleased. 
They hate the truth the Book of Heav'n con- 
tains. 
And impiously they turn aside to lies. 
To " lying spirits " thus they yield themselves; 
And lying spiiits then become their guides. 
Their chosen way they have, while God is just. 

They cast off his authority, and all 
The precious teachings of his word ignore — 
Esteeming it incompetent to give 
What mortals need, in order that they may 
Have views correct anent the spirit-land. 
" God's word is perfect," He himself declares 
It no addition needs ; is all that men 
Require to guide them home at length, to God. 
But they it's imperfection teach ; and hold 
That muttering, writing, rapping spirits now 
Reveal the sum of saving truth for man. 

The Chris tless character of those who deal 
With these " familiar spirits " clearly teach 
From whence they are. 'Tis by their fruits that 

they 
Are known. Their practices and system, as 
A whole, are openly in conflict with 
The statutes God hath in his word revealed. 
Thus saith the Lord, ^' When they shall say to 

Seek unto them that have familiar spirits, 
And unto wizards that peep and mutter : 
Should not a people seek unto their God ? 
Not for the living seek, unto the dead." 

How vividly are represented here, 
The medium " mutterers," now abroad ! 



DISSERTATION VIII. 95 

But for all such the law divine, which God 
To Moses gave, the penalty ordained 
Of certain death. And all who had recourse 
To those who practised these dark pagan arts, 
Inquiring "for the living to the dead," 
Were also doomed to be " cut off from " all 
The church, " the congregation of tlie Lord." 
Were these Mosaic statutes now enforced. 
All medium necromancers, witch and wizard 

both. 
Would by their arts, incur the penalty uf death. 
All Christian people should with care eschew 
These necromancers, as the foes of God, 
And as attempting to revive the dark 
And diabolic practices of all 
The ancient pagan lands, where Satan 'mong 
The people reigned so long and them deceived 
With witchcraft, necromanc} , and such arts. 
All which, among His people, God forbade : 
Commanding to be seized, and put todeath, 
All whomsoever should be ever found 
Confederate with Beelzebub, for arts 
Of necromancy, sorcery and such ; 
Or had collusion with, or practised in, 
The secret and mysterious arts of his 
Defying, diabolic kingdom dark — 
Because they would His people thus corrupt ; 
The same as now, so in those ancient times. 
Whose cause and kingdom are subserved by 

them 
Is manifest ; nor is there room for doubt. 
Their doctrines, principles and ways. 
So opposite to God's inspired Truth, 
Conjoined with godless, Christless lives, go far 
To testify that all those spirits they 
Invoke are from beneath, not from above, — 
Not of the truth, but are of error dark. 
And of delusions deep ; designing death, 
Eternal death, for all their silly dupes, 



96 TUB BOOK OF HEAVEN. 

Who look to them for knowledge, light and 

truth ; 
And to them have recourse, as special guides. 
While passing onward to the spirit-land. 

The Book of Heaven lucidly reveals 
The grandly solemn, the momentous truth. 
And dread realities pertaining to 
That spirit-world : — That such a world there is, 
With its inhabitants, incessantly 
Engaged in the affairs of earth and man : 
That spirits many — good and evil, too — 
Are there, and both employed, not merely with 
The world invisible, but also with 
The interests and the destinies of all 
The human race. That each, the evil and 
The good, are marshalled by a chief, a head, 
A leader, who controls the hosts at his 
Command. " The Angel of the Lord," the Son 
Of God, the Captain being, of the hosts 
Of light and truth ; and Satan being head 
Of all the hosts of darkness and deceit. 

Our knowledge of these evil spirits, we 
Can only from the Book of Heaven gain. 
For who they are, and what they are, and 

whence 
They came, from it alone we learn. It lifts 
The curtain, so as to afford a glimpse 
Of things invisible — the spirit-world, 
Where multitudes of evil beings are, 
Who, by rebellion and apostasy 
From God, entailed destruction on themselves. 
They fell from innocence and bliss to dark 
Despair, and changless enmity and hate 
To God, His kingdom, government and laws 
Of whom Beelzebub is chief, the "prince 
Of demons," " Satan and the devil called." 

This arch apostate carries in himself 
The source and origin of sin — of all, 
Wherever found, in contrariety 



DISSERTATION VI IL 97 

To God. The awful authorship to him 
Belongs of all that's evil — physical 
And moral, both — not only hei-e on earth, 
But in the world invisible — in hell. 
For sin at first in Heaven came by him ; 
And first by him it came on earth. And, still. 
He and his angels here on earth are chief 
In agitating opposition to 
The government of God, and prompting men 
To every form of wickedness and crime. 
Comj^aratively little crime would be 
On earth but for the perverse influence wliich 
Tiie devil and his angels have and do 
Exert upon the minds and hearts of man. 
To us it has not been revealed, nor do 
We understand, how spirits operate 
On spirits — how the devil and his hosts 
Can act upon the minds of men, can fill 
Tlieir hearts with evil tlioughts, and them 
Incite to sin ; but that they can, and do. 
The Book of Heaven pointedly reveals, 
As in tlie case of David, — "Satan him 
Provoked to number Israel," and thus 
To sin against the Lord. And so "the hearts 
Of Ananias and Sapphira Satan filled 
To lie, and sin against the truth." The saints 
Instructed likewise are to put of God 
The armor on, that able they may be 
To stand against the Devil's wiles : for not 
Against mere flesh and blood they wrestle, but 
Against both principalities and pow'rs. 
The rulers of the darkness of this world — 
Those wicked spirits up on high,*' above 
And all around the earth, as led by him 
Who is " the prince of all these powers of 
The air, the spirit working in all those 
Who disobedient are," " led captive by 
The Devil and his will," " who goeth to 
And fro upon the earth, and walketh up 
7 



98 THE BOOK OF HEAVE y. 

And down therein, a roaring lion like, 
And seeking always whom he may devour." 

If instantly the power granted were 
To us to see with spirit's eyes, no doubt 
We then would utterly be overwhelmed 
In most profound amazement and in awe 
With that alarming vision op'ning up 
To view, where multitudes, vast multitudes, 
Of spirits, all around appear, and we 
Right in their midst; the evil and the good 
Engage in our affairs ; some seeking us 
To injure and destroy, and other some 
Protecting and defending us from their 
Malicious wiles and dangerous assaults. 

Nor yet improbable that 'mong them might 
Be seen the relatives, acquaintances 
And friends of those still yet alive on earth. 
For aught we know, the spirits of the dead — 
The evil and the good — may, in the world 
Invisible, be still engaged as when 
On earth : one class contending for the cause 
Of God, in company with angels bright ; 
The other class contending for the cause 
Of Satan, under his command, and in 
The company of demons — whether these 
Be fallen angels, or the spirits of 
The wicked dead. Though when these die, " in 

hell. 
In torment, they lift up their eyes," yet this 
May designate a state, and not a place. 
A state of torment is a hell to them. 
Wherever they may be. " God, down to hell 
The angels cast who sinned," and yet they still 
Are " going to and fro upon the earth. 
And walking up and down therein." Their 

chief, 
Diabolus, "as a roaring lion, goes 
About, aye seeking whom he may devour." 
It even would appear that they of old 



DISSERTATION VUL 99 

Had liberty to stand in presence of 
The Lord, as in tlie case of Satan, when 
Permission he received to plague the man 
Of Uz. And so an evil spirit stood 
Before the Lord, and liberty obtained 
To go and be a " lying spirit " in 
The mouth of Ahab's prophets false — as for 
The truth no love he had — that he, deceived 
By them, might go and in the battle fall. 

The hints we have in Heaven's Book all seem 
To indicate that, not until the day 
Of final judgment, will the foes of God, 
The fallen angels, and the spirits of 
The wicked dead, be ''cast into the lake 
Of fire," the endless, righteous doom which, 

" for 
The devil and his angels is prepared ; 
That not till then the Lord to tliem will say, 
"Depart from me, ye cui-sed"; that not till 

then 
Will they be banished " from the presence of 
The Lord, and from the glory of His powe'r." 

Now if the spirits of the wicked dead 
Are still allowed to roam at large among 
The living here on earth, then, possibly, 
As some sup})0se, 'twere they who did possess 
The bodies of demoniacs, tormenting them, 
From whom the demons were cast out by the 
Authority of Christ, the Cai)tain of 
The hosts of God. So, at the present time, 
As necromancy has been now revived, 
But Spiritism called in modern phrase, 
These same no little agency may have 
In revelations from the spirit-world, 
Of that peculiar kind which are received 
Through medium of the necromancers now 
Professionally practising their art. 

Communications touching personal 
And private family affairs may be 



100 THE BOOK OF HEAVEN. 

Received, implying knowledge intimate 

Of persons, places, and of things, such as 

The necromancer could not possibly 

Have gained, except as through some one who 



With those familiar been, some spirit of 

The dead, or other demon having skill 

And opportunity such knowledge to obtain. 

And thus that same chirography of some 

Dear friend deceas'd which great impression 

makes, 
When seeking for the living to the dead, 
May be the writing of that spirit which, 
When in the body, it has often wrote. 
That spirit, now in Satan's work employ'd, 
And under his command, may present be, 
And even be compell'd by his behest 
To aid in propagating this deceit. 
This devilish delusion great, whereby 
The unbelieving as to Heaven's truth. 
But credulous in errors from beneath. 
With ardor bred of blhidness yield themselves 
To lying spirits them to fit for death. 
And for that dismal doom, the second death. 

But why may not the necromancer call 
The spirit of the righteous dead, and have 
From them communications ? They are not 
Nor ever have been so employed. The Lord, 
In exercise of wisdom infinite. 
Did not devise this mode as that by which 
He would the things invisible reveal 
To the inhabitants of earth. He sent 
His Holy Spirit not to spirits of 
The dead, but into living men, and them 
Employ'd to make the revelations he 
Vouchsaf'd to man. " God did at sundry times, 
And in diversity of modes, make known 
His will, through ancient prophets ; then, by His 
Divine Incarnate Son," and, after Him, 



mSSEETATION VIII. 101 

By the Apostles of the Lord. But all 

Of these were only agencies through whom 

The Holy Spmt taught the will of God. 

He is the only Spirit whom the Lord 

Did ever send, in order to reveal 

The truth pertaining to the Spirit- world. 

This is the Holy Spirit's office work : 

And for tliis work none other doth the Lord 

Employ. What only is the province of 

The Holy SjDirit, God would not assign 

To any spirit of the righteous dead. 

The holy angels, " though they minister 
For them who of salvation are tlie heirs. 
Have not to them assign'd what would, no doubt, 
Be pleasing work, to act upon the minds 
And hearts of men, for good, to influence them, 
To waken in theii' bosoms holy thoughts — 
As faith, and reverence, and love for God. 
This also is the special work of God 
The Holy Spirit. Every pious thought, 
And all emotions pleasing to the Lord, 
Are but the Holy Spirit's graces, wrought 
By his life-giving energy, and not 
By angels, nor the spirits of the dead. 

But even though the spirits of the dead 
In ancient times had been employ'd to teach 
The truth pertaining to the spirit-world. 
Yet at the present time there can be no 
Such revelations coming from the throne 
Of God, or else His written Word is false. 
It teaches that the revelations God 
Was pleas'd to make for benefit of men 
Have all been clos'd, and are embrac'd in what 
The Church of God receives as Heaven's Book. 
" If any man shall add to what is there 
ContainM, then God shall add to him the plagues 
Found written in the Book." Whoever now 
Prstend new revelations to convey. 
Array themselves in bold antagonism 



102 THE BOOK OF HE A VEN. 

To Heaven's high authority, and thus 
Proclaim their disregard of God's command, 
To them address'd in His inspir'd Word. 
His " Word is perfect," finish'd and complete, 
Men need no more ; in it is found the whole 
That they require to reach the highest good. 
If it — if Moses and the prophets — they 
Refuse to hear, then would they not believe 
Though one or many " from the dead arose," 
With tidings bearing from the spirit-world. 
The Book of Heaven graciously the truth 
Reveals concerning Satan, — warning men 
To guard against his diabolic wiles, 
His ruinous delusions, darkening 
The minds of men that they may falsehood 

choose 
Instead of truth. To him of right belongs 
The odious authorship of all that's false. 
All error, lies, deceit and fraud, with him 
Originate. " For he abode not in 
The truth ; because in him there is no truth ; 
And when a lie he speaks, he speaks it of 
His own ; for he a liar is, and is 
The father of the same." Of lies he is 
The origin. The primal falsehood he 
Conceived, — imagining that greater bliss 
Might be enjoy'd in independence of 
Almighty God than by obedience to 
His righteous will. And, hence, the origin 
Of error, into which the Devil led 
The angels, who by him were thus deceiv'd ; 
By which he still deceives such multitudes 
Of men. All false religions have by him 
Been cunningly devis'd; and, of the true, 
All soul-destroying, sad perversions are 
No less his work. Rejection of the grace 
Of God in Christ is solely caus'd by him ; 
" For, if the gospel hidden be to them 
It hidden is who are the lost in whom 



DISSERTATION VIIL 103 

This world's god," the Devil, "blinds the 

minds 
Of those believing not, lest saving light 
Of glorious gospel truth should shine to them." 
The falsehood, through the means of which 
he at 
The first prevail'd to work the ruin of 
The race of man, he still continu'd to 
Uphold and propagate ; and with it blinds 
And stupefies the moral sense, the heart 
And intellect, and all the powers of 
The human mind. "Ye shall not surely die," 
For disobedience to tlie Son, he still 
Suggests ; and fills the minds and mouths of 

men 
With bland and pleasing thoughts and argu- 
ments. 
Persuading and confirming this belief. 
That wickedness, however great, and, though 
Persisted in througli life, will not entail 
A destiny of everlasting death. 

Impenitent and unbelieving men 
Are all indulging some such hopes : that they 
In some w^y shall escape the vengeance which 
Their sins, their disregard of God, deserve. 
Thus Satan manages to give them peace, 
And in his service them retain, by some 
Delusion quieting their fears — all sense 
Of sin's enormity, and its desert, 
Effacing from the conscience, deadened thus 
And dumb, b}^ sin, and Satan's force combin'd. 

To work upon the minds of men, so as 
They may be led to doubt, and then discard 
Belief in the existence of a being such 
As Satan, proves an efficacious mode 
Of prosecuting his nefarious work. 
His blinding power leads them to believe 
That no such being as himself exists ; 
And then, with them, lie perfect liberty 



104 THE BOOK OF HE A VEN. 

Enjoys, to " lead them captive at his will." 

By his deceit he so perverts and blinds 

The mind that Satan is to tliem a myth, 

A goblin, born of superstitious fears, 

To whom imagination character 

Assigns, wherewith tlie children to affright, 

And such as simple are and weak of mind. 

And having so perverted heart and mind 
As to establish unbelief in the 
Existence of himself, he easily 
Prevails to banish from the mind the truth 
Reveal'd in Heaven's Book, respecting the 
Existence of such evil spirits as 
In it are found described. No vicious ones, 
No suff 'ring ones — as fallen angels, or 
The spirits of the wicked dead — can have, 
According to their faith, existence in 
The spirit-world. It plainly follows, then, 
In consequence of this belief, that no 
Such place or state of woe as in the Book 
Of Heaven is reveal'd can possibly 
Exist, nor ought to any cause alarm. 

In no belief is Satan's power so 
Directly seen to blind and to pervert 
The minds and hearts of men as 'tis in this : 
That, while tlie Bible they profess to take 
As God's inspir'd word, they should reject 
The doctrine most explicitly therein 
Reveal'd, — the very doctrine on the ground 
Of which can predicated be the need 
Of such a Book for man. If men be not 
In danger of some evil in the world 
To come the Bible is the greatest fraud. 
Or greatest folly, ever found on earth. 

That men, believing in the Bible's claim 
To be inspir'd truth, can cherish such 
A faith, is of itself sufficient proof 
Of Satan's being, — of his presence here 
On earth, and power to deceive, 



DISSERTATION VIIL 106 

Delude, and lead men to " believe a lie." 
If no such being did exist, no such 
Absurd delusion ever could exist, — 
It clearly is of Satan, not of man. 

If in the Book of Heaven be not taught 
The future punishment of wicked ones, 
Its writers, then, most evidently were 
Consummate knaves, or fools. For, if they did 
This doctrine not intend to teach, then did 
They fail most wretchedly in setting forth 
What they design'd. They fail'd to such de- 
gree 
Tliat, almost universally, men are. 
And must be led to think, that they have taught 
The very opposite of what they did intend! 
No\v if they wrote in such a way as to 
Convey the very opposite of what 
They had designed, they could be nought but 

fools. 
And if the}^ wrote in such wa}^ as men 
To teach what they themselves did not believe, 
Then were they arrant, bold, perfidious knaves. 
Their writings prove, however, that those men 
Were neither knaves nor fools. And as 
Their writings are of such a kind as do 
And cannot otherwise than lead to this 
Belief of retribution after death, 
The doctrine, then, of just perdition for 
Ungodly men is in the Book containM; 
And this the writers were inspir'd to teach. 
That any one this doctrine should reject. 
Who takes the Bible as the Word of God, 
Most clearly shows how Satan does his work. 
In all the conflicts here on earth, between 
The cause of falsehood and of truth, the Chief, 
Behind, and in the advocates of wrong, is still 
The same. This enemy, so wily and 
Insensible, is constantly engag'd 
Inciting evil, both in word and deed, 



106 THE BOOK OF HEAVEN. 

Advancing thus his diabolic cause. 

This chieftain of tlie enemies of God 
Is in the Book of Heaven reveal'd as prince 
Among the demons in the spirit-world, 
And as the origin of all hostility 
To God, both there and here on earth; and here 
Still at his work, beguiling others him 
To imitate and liini obey. He thus 
Transforms them into likeness of himself. 
His vile, unholv imaee thus thev bear. 
Hence, both the children and their father must 
Together have the same sad doom, — in kind 
With character as enemies of God. 
The evil destiny to them assign'd 
The Book of Heaven now reveals : that men 
May be admonish'd not to fit themselves 
To share the doom of Satan and his kind. 

But in tliat spirit-world a glorious home 
The Book of Heaven brings to view, for all 
The friends of God — for all who never sin. 
Who taithfui stood while others did rebel ; 
And all who, having sinn'd, are brought again 
To love of God, of holiness and trutn. 
For there a home of beauty is reveal'd — 
A local habitation, but in space 
The situation still to man unknown. 

The Book of Heaven thus the spirit-land 
Reveals: alone conveying from that lana, 
The light, the truth, the knowledge men re- 
quire. 
While onward passing, soon to enter there , 
That it, beyond all peradventure nia}^ 
Be realiz'd by them — a spirit-land 
Of peace, of glorious loveliness and light I 
Of never-fading beauty, rising fresh. 
With ever-varying gracefulness and joy I 



DISSMUTATION IX, 10^ 



DISSERTATION IX. 

The Book of Heaven may deservedly 
Be styled the Book of Faith. By it alone 
Has been revealed to man that by his faith, 
And only by his faith, can he v^ith God 
Have intercourse — be pleasing in his sight. 
And from him gain the good essential to 
His bliss in life, in death, and evermore. 

It teacheth that of such account is Faith 
That " God to please," while wanting it, to 

man 
Remains " impossible,"" however fair 
May be his words and deeds, ostensibly 
Complying with the will of God reveal'd. 
High-ton'd morality may be maintain'd, 
And even forms of devotion be observ'd. 
With prayers and alms, and all that highly 

tend 
To recommend the character, in sight 
Of men; but, Faith not being in the heart, 
Man fails to be acceptable to God. 
" For he that cometh unto God must first 
Believe He is, and a rewarder is 
Of all who Him do diligently seek." 

God judgeth men, not by their outer life. 
But looks upon the heart, and estimates 
The nature of their works according to 
The state of heart from which their works pro- 
ceed. 
Two men may both engage in prayer, the form 
They use may be the same, and yet the prayer 
Of one may be abhorr'd of God, while of 
The other one the prayer is pleasing in 



108 THE BOOK OF HEAVBn, 

His sight. The state of heart, and thisalone^ 
Gives such a difference of character 
To prayers apparently of equal worth. 

And so, with all the works of men esteem'd 
As good, their value in the sight of God 
Arises wholly from the state of heart 
From which they may proceed. They good 

may be 
In form and in the sight of men, and good 
May also do ; but if the heart from which 
These works proceed have no regard to what 
May be the will of God, they wanting are 
In that which gives acceptance in His sight. 

" God seeth not as man," who looketh on 
The outward semblance, visible to him. But 

God 
He looketli on the heart, and there requires 
The primal and essential element 
Of all obedience pleasing in his sight. 
And that is Faith. As faith in God must first 
Exist ere man can anything perform 
Acceptable to Him. It is the root 
From which must spring all else in man, which 

brings 
Him near, and gives him fellowship with God. 

The Book of Heaven teacheth that there may 
Be sundry kinds of faith, as weak or strong. 
As living and as dead, as faith that works 
By love," and faith that does not work at all. 
A general faith there is, no doubt, which is 
Of no avail for any good. And so 
There is a special faith, a " precious faith," 
With which is joined the highest bliss of man. 

Believing is the essence of all faith. 
But, then, the value of his faith depends 
On wliat a man believes, and also on 
" The end " which, by his faith, he hopes to gain ; 
For faith has both its object and its end. 
The object of one's faith is that in which 



DISSERTATION IX. 109 

He doth believe ; and of liis faitli the end 
Is tliat for which he doth believe: and both 
Must be in consonance with truth — that is, 
The will of God reveal'd — or else his faith 
Will not avail to give access to God. 

Improper objects of the faith of men 
Are various, according as the heart 
Is occupied by some conviction or 
Some system of belief they have embraced: 
The scientist, who has no faith in God 
As overruling and directing in 
Creation's works, has for the object of 
His faith tlie laws of nature. Tliese are that 
On which liis confidence dej^ends — the ground 
Of his reliance for continuance 
And regular production of the fruits of earth 
And all the gocjd creation yields to man. 

Such men have for the object of their faith 
What they call "Nature." This is that in which 
They put their trust, that all their wants shall 

be 
Supplied : for " Nature is unchangeable," 
And in her " constancy " their hopes are fixed. 

As she has furnished in the past the good 
Requii'ed for constant comfort and support. 
So they believe she will, in time to come. 
The object of their firmest hopes, and of 
The strongest expectations of the heart, 
Is " Nature." Hence, in Nature is their faith. 
And if for Nature's bounties they would ask, 
To Nature then their prayers would be addressed, 
And Nature thus their Deity becomes ; 
Because it is the object of their faith. 
The great presiding deity with them, 
Throughout creation's vast unmeasured bounds, 
Is this great goddess, " Nature ! " Her they 

trust. 
In her believe ; they worship her, so far 
As worship is implied in faith and hope, 



110 THE BOOK OF HEAVEN. 

In love and fixed devotedness of the heart. 
The highest object of one's faith must be 
His God : to it he gives the place supreme. 

The masses great of worldly men have for 
The object of their faith, themselves — that is, 
They in tiieir own ability believe ; 
Their vrisdom, their experience and skill, 
They estimate as adequate to give 
Success ill that wherein they are engaged. 
And thus their faith is in themselves ; they in 
Themselves their confidence repose, and self 
Is found to he the object of their faith. 
The good they seek they hope to realize. 
From what is in and of themselves. And hence 
No object higher than themselves their faith 
Beholds. The incense of their faith ascends 
From their own altar to themselves ; and they, 
So far as worship may consist in faith. 
Are worshipping themselves. The object of 
Their faith can not but be the object of 
Affectionate and of supreme regard. 

Some in themselves do not believe, but make 
The object of their faith some others of 
Their fellow-men. In them they place tlieir 

trust ; 
For by their help they hope to gain the good 
Which they desire. Their faith is in some arm 
Of flesh, as though omnipotence were there. 
And all the excellence which constitutes 
The proper object of the faith of man. 
Believing in some fellow-man, as one 
Through whom the blessing sought may be 
Obtained of God, is laudable and right. 
But wrong, when, trusting in the man himself, 
Not as an instrument, but as the source 
From which the blessing is to be obtained. 
Then man is made the object of their faith. 
And thus tlie exercises of the heart 
As faith, and love, and hope, no higher rise 



DISSERTATION IX. HI 

Than to .i being mortal, frail and weak, 
Who, by this faith, is worshipped like a god, 

In sacred things the same perversion of 
The exercise of faith extensively 
Abounds. Instead of making God alone 
Che object of their faith, men place their trust 
(n various other persons and in things, 
On them depending for admission to 
The world of peace and blessedness on high. 

Some make their own morality the great 
And only object of their faith ; tliey trust 
In it as that which will for them obtain 
Salvation in the end. Morality 
They constitute a saviour for themselves : 
No other one they need, nor do they in 
Another trust. In their morality 
There is such wondrous merit as will make 
Atonement to the law of God for all 
Their sins, and will entitle them to full 
Enjoyment of the endless blessedn.ess 
Of Heaven's joy, and glory evermore ! 
And not alone ontitles them to all 
This bliss, but also such perfection gives 
In sanctity of character as fits 
Them for the holy place, where God abides. 
How marvellous the virtue of such men's 
Morality ! And yet, this righteousness 
Of theirs the Book of God declares to be 
" As filthy rags," and odious in the eyes 
Of God, when offered as the ground of claim 
To favor and acceptance in His sight. 
Their faith is not in God nor in the rich 
Provisions of his grace, but in their OAvn 
Polluted, filthy righteousness. And hence, 
By making it the object of their faith, 
They worship it. Tlieir own morality 
Tliey make a god — their faith and hope are 
there. 

Some others make the object of their faith 



11 ^ THE BOOK OF HE A VEN. 

A fancied god — a figment of the mind, 
Created by themselves, to suit themselves. 
This god of theirs, in governing, reveals 
And vindicates no moral attribute 
But love. If other attributes he hath, 
They are of no account ; nor doth he care 
For them, nor others ask to care for them. 

This God, the object of their faith, in whom 
They trust, is altogether diff'rent from 
The God reveal'd to men in Heaven's Book. 
All attributes which are essential to 
Perfection in a Being claiming to 
Be God belong to Him ; they are displayed 
And exercis'd both in creating and 
In governing the universe He made. 

That God of whom the Book of Heaven tells 
Is One to whom His attributes of truth, 
Of holiness and justice, are as dear 
As is His attribute of love. And these 
He exercises and defends in the 
Administration of His government 
Throughout the universe He framed, and which 
He rules, in justice, lioliness and love. 
Himself He thus reveals — " The Lord, the Lord 
Goti, merciful and gracious, iniquity 
Forgiving, trespasses and sin ; but wdll 
The guilty not acquit." " The wicked shall," 
He pointedly declares, "be turned into hell." 
And such shall be " forgiven, neither in 
This present life nor in the life to come." 
He also pointedly declares, that at 
The final judgment-da3% when all shall in 
His presence stand, their sentence to receive, 
The Lord will say to such : " Depart from me, 
Ye wicked, into everlasting fire." 
Then into endless punishment all these. 
Forever shall from thenceforth " go away." 

But in this God, in Heaven's Book reveal'd 
The class describ'd do not believe. They form 



DISSERTATION IX. 113 

fn their imagination one to suit 

Themselves, who will not punish them for sin 

In that eternity to which the}- go, 

However vile and wicked, when they die. 

The object of their faith is nothing but 

An idol god — a mere creation of 

The human mind — ^just like the deities 

Of pagan lands, invented by corrupt 

And " vain imaginations," springing up 

In those whose '' foolish heart was darken'd " by 

Their sin, and, therefore, "who God's glory 

chang'd 
To be an " image like to that of man," 
And quadrupeds, " and creeping things " of earth. 

Again, another class there be who make 
That organized society they call 
" The Church " the special object of their faith. 
A truly complex object this, for faith — 
Not easily conceiv'd, nor yet defin'd : 
A ritual, a multiplicity 
Of outward forms to be observ'd ; and then 
Its many orders, and its offices. 
With numerous officials, holding place. 
But this society is made with them 
The object of their faith — is that in which 
They put their firmest trust ; and even for 
Their highest hopes, their everlasting good ! 

Their whole salvation they implicitly commit 
To what they call " the Church " — in it confide 
For pardon of their sin ; and, in the end, 
For entrance into heaven's joy and bliss. 
" What saith the Lord ? " they do not ask ; nor 

what 
The Lord would have them do. Their query 

is — 
What saith "the Church?" and what doth she 

require 
Of us ? What must we do to please the Lord? 
Is not their thought ; but only what to please 
8 



114 THE BOOK OF HEAVEN. 

"The Church?" The object of their faith is 

not 
The Lord— it never looks away to him ; 
But terminates upon " the Church," And for 
" The Church ? " is done whatever they do ; and 

from 
" The Church " is sought whatever grace they 

need — 
As pardon, holiness, and peace of mind. 

Their " faitli and hope " are not in God, but in 
An object substituted in His place. 
Their Saviour thus, " the Church " they make, 

with all 
And everything and everyone. 
"The Church" may authorize, or canonize, 
To be for them the objects of their faith. 
Their trust, and love, and confidence of heart, 
Are not reposed in God, but in " the Church ; " 
And whatsoever she for them prescribes. 
They worship her, because she is, with them, 
Supreme — the object of their firmest faith : 
Their efforts, heart and hope, all centre there, 

Nor can the proper object of man's faitli 
Be anything he may discover in 
Himself ; for faith does not consist in what 
A man believes himself to be. He may 
Believe he's born of God, is justified. 
And is an heir of heaven, but be yet 
Still destitute of faith : believing as 
He does may be delusion, anything 
But what his true condition really is. 
And, even tliough he were what such belief 
Implies, yet his believing it would be 
No part of that most " precious faith" whereby 
He has been justified, and into peace 
Been brought. A man may have true saving 

faith, 
And thus be justified, and yet remain 
Unable to believe that he has really reached 



DISSER TA TION IX. 115 

This vantage ground, this high position in 
His own salvation- work ; or tliat he has 
This wondrous grace obtained, and been to such 
A high degree acceptable with God. 

There can be little doubt that not a few 
Of God's believing ones, regenerate 
And justified, are doubtful of their own 
Forgiveness, and of having made their peace 
With God by faith in His beloved Son. 
They do believe in God, but in themselves 
Do not believe in this respect. Nor does 
The Lord make such belief the terms on which 
He will forgive. It constitutes no part 
Of saving faith. The object of such faith 
Is not a man nor anything in man. 
It is a gracious God, in Clirist revealed. 

Improper objects of man's faith are such 
As those detailed above. But God Himself 
The only proper object is on which 
His faith should rest, His '' faith and hope 

should be 
In God " — in God as he is by Himself 
Reveal'd ; instead of as man's fancy might 
Imagine him to be. God's testimony of 
Himself must constitute the proper ground 
Of faith in Him, as He the object is 
Of faith, and good from him its end. 

The object, ground and end of faith, are all 
Of God :— the object God Himself ; the ground, 
His testimony of himself; the end. 
Those blessings, God alone is competent 
To give. Encouragement herein abounds, 
The most inspiring for the exercise 
Of faith on part of weak and helpless man. 

Without a revelation of Himself, 
No faith in God could possibly exist. 
For how could men " believe in Him of whom 
They had not heard?" And how could any 
hear 



116 THE BOOK OF HEAVEN. 

The truth concerning Him unless He is revealed? 

" By hearing cometh faith and hearing b}' 

The Word of God." This Word is, tlien, the 

ground 
Of faith, and Gud the object, as he in 
This Word has been revealed. And hence, the 

truth 
Contain'd in Heaven's Book becomes the seed 
Of that most precious growth, entitled Faith, 
Which, springing upward in the soul of man, 
Its tendrils clasp the mediatorial 
Trellis-work by Heaven's Avisdoin framed, 
And thus lays hold upon the throne of God, 
And all the fulness of the Infinite 
Appropriates for the believers good. 

The truth of God is but the seed of Faith. 
That seed, like any other seed, must have 
A soil adapted to its growth, or else 
It will not germinate and grow, nor yield 
The fruits of righteousness and peace with God. 

The best of seed may fall upon the ground. 
And never any fruitage yield : the fowls 
May there alight and take it up ; the sun 
May scorch and wither it ; or cold may kill 
It where it lies ; or weeds may check and choke 
Its feeble life until it perishes 
In death. And so with truth divine, the seed 
Of Faith : it may be sown upon a soil, 
Where it shall be destroyed, and come to naught, 
No plant of Faith e'er springing from the seed. 

The truth of God, the seed of faith, is sown 
In multitudes of barren minds in which 
It never germinates, but there decays and dies, 
Or else is snatched away, by evil ones, 
Who wait and watch the truth to i-ender null. 
The mental soil has never been prepared 
The seed's vitality to quicken and 
UnfoUl. For such have never broken up 
''The fallow ground" of worldly-mindedness, 



DISSERTATION IX. 117 

Nor sought, by prayer, the vivifying rains 
Of Heaven's renovating grace ; nor of 
'' The Sun of Righteousness " the beams, the seed 
To animate, to cause it spring and grow. 
And, by its growth, tlience carry up to God. 

Such hearers of the word are dealing with 
The seed of Faith, as woukl a simpleton 
In husbandry, who cared not where his seed 
Was sown — mayhap upon the beaten road, 
Or on the surface of a rock ; or, if 
On any kind of soil, would it forsake, 
No culture nor attention give, but leave 
The seed uncovered and untilled, to live 
Or die ; or, after germinating, then 
To wilt and wither, coming thus to naught. 

Just such the case of countless multitudes 
Who liave their minds continually sup[)lied 
With great abundance of the seed of Faith. 
They no attention give to have the heart 
Prepared, that seed with profit to receive. 
Nor do they, after it is sown, attempt 
To watch and culture it with care ; and hence 
Remain still destitute of faith in God. 

But when, by aid of grace divine, the heart 
Has been prepared the truth concerning God, 
As by Himself revealed, to entertain. 
Then faith in Him springs up therein. Tiiat truth 
Reveals the living God in such a light 
As wakens in the heart confiding trust 
In Him — the Greatest, Worthiest, and Best! 
Both able and inclined to grant the good 
That any one in any circumstance 
May need. A gracions Father it reveals. 
Beseeching sinful men to come and make 
Their peace with Him, as He will them forgive 
If they will but obey His loving call 
And come, as in his Word He has prescribed. 

And God the Son is tliere revealed in all 
The fullness of His rich, redeeming grace, 



118 THE BOOK OF HEAVEN. 

Awaiting them to cast their guilt on Him, 
And dearest interests all to Him commit. 
There, also, God the Holy Spirit is 
Revealed, who by His new-creating breath 
Can them regenerate and sanctify. 
And holiness impart, that fitted they 
May be for Heaven's purity and joy. 

Thus God, as by Himself revealed, is set 
Before the mind of man, and so becomes 
The object of his faith. He trusts in God 
As One who him redeems and justifies. 
Regenerates, and sanctifies and saves. 
For trusting in the Father to forgive, 
And in the Son to ransom with his blood, 
And in the Spirit, sanctity to give, 
As each and all but Faith in God Himself. 
The object of that Faith is always God, 
Whichever Person of the Godhead may 
At any time the heart engage, as Him 
Through whom especially the blessing sought 
May be obtained. This faith is in the God 
Of grace, as He is by Himself revealed. 

This faith in God, as by Himself revealed. 
And designated "precious faith," the "faith 
Of God's elect," the Book of Heaven shows 
To be the only requisite, on part 
Of man, that he with God may peace enjoy. 
And be partaker of " the manifold, 
Exceeding great and precious promises," 
Proclaimed to all who will of them accept ; 
And comprehending all the good that God 
Can possibly bestow, and can by man 
Be possibly enjoyed ; nor limited 
To this brief earthly life, but stretching on 
To an eternity of endless bliss. 

This blessedness begins in peace with God, 
Which peace is gained by faith in His dear Son, 
The terms to be fulfilled, on part of man, 
In order to have peace with God, and be 



DISSERTATION IX. 119 

The subject of his loving care, an heir 

Of everlasting life, are nothing less 

And nothing more than Faith in Jesus Christ. 

" Believe on Jesus Clirist the Lord, and thou 

Shalt " most assuredl}- " be saved," is now 

Proclaimed from Heaven's throne, and comi)re- 

hends 
The whole that is required of men that they 
May pleasing be in sight of God, and be 
At length admitted to the highest joy 
That Heaven's bliss and glory can afford. 

This faith in " Jesus Christ the Lord " unites 
The soul with Him, and He becomes its life, 
Its life from death in sin; because in Christ 
There is " redemption, through His blood," 

from all 
The ill-desert of sin ; and not alone 
From guilt — its condemnation and its curse, 
Its legal death ; but life from sin's 
Enslavement and dominion, likewise from 
Its filth, pollution and depravity — 
That moral death of enniity to God. 

This exercise of faith in Christ, which is 
On Him relying for salvation, sets 
The soul at once upon a new and sure 
Foundation, for acceptance and for peace 
With God: this is the " sure foundation laid 
In Him," even all the merits of 
Obedience, sufferings and death, of His 
Co-equal and eternal Son — the blood 
Of God's appointed sacrifice for sin. 
Believers are partakers made of all 
Tlie boundless fulness, treasured up in Christ 
For man's deliverance from sin and death. 
And God, the Judge, sets down to tlieir account 
Whatever is in Christ that they may need 
To satisfy the law's demands in their 
Behalf, that justified tliey thus may stand. 
Before the law, and in the sight of God. 



120 THE BOOK OF HEAVEN. 

This principle of Faith, in them a fount 
Of new and nobler moral life appears : 
Thence sending forth the pleasing, healthful 

streams 
Of pure devotion, sanctity and love. 
It '' purifies the heart," and washes out 
The evil tendencies that nestle there. 
It takes away the thirst of sin, and wakes. 
Instead, the longings after hoi mess. 
And full conformity to Hea\en's laws. 

The Book of Heaven's Faith — by it revealed. 
Implanted, cultured, nourished by it's truth — 
Is found to be the root or primal growth — 
The tree original, of Heavenly kind. 
On which all other Christian graces grow, 
It " rooted, grounded, is, itself in love ; " 
The soil in which it grows is love ; " It works 
By love,"' which by the Holy Spirit shed 
Abroad withhi the heart, implies a love 
Reciprocal, on part of God and man. 
This heav'nly growth, the tree of Faith, springs 

up 
And flourishes in love ; and spreads its boughs 
Luxuriant abroad, which laden are with all 
Varieties and precious fruits of faith. 

It yields the fruits of righteousness and peace. 
Of heav'nly-mindedness and zeal for God ; 
Of prayer and earnest seeking for His grace ; 
Of meekness, goodness, gentleness and joy ; 
Long-suffering, and temperance, and truth ; 
Of pity and compassion for the poor, 
The weak, the helpless and distressed, — the hand 
Of mercy and relief right cheerfully 
Extending, aid and solace sending thus 
To sad and wounded hearts — them binding up. 
And pouring in the balm and soothing oil 
Of heaven's gracious consolations, them 
To cheer; relieving weary, burdened hearts. 

This tree of Faith, the planting of the Lord, 



DISSERTATION IX. 121 

Yields all such precious fruits of heavenly growth, 

As benefit and bless the race of man. 

That barren faith which yieldeth not the fruits 

Of pious works in harmony with all 

The righteous claims of gospel-grace, nor tends 

To purify both heart and life, is like 

A blasted tree that fruitless, leafless, stands. 

Now dead, unsightly, cumbering the ground. 

The Book of Heaven, eulogizes no 

Such faith, but it pronounces " dead," of no 

More value than the faith of " devils," who 

Both " tremble and believe." But faith that 

saves 
And " works by love " gives sweet composure, 

fills 
The soul with gladness confidence and hope. 
Its very nature, this undoubtedly 
Implies : for of a living, loving heart, 
lb is the trusting in a living and 
A loving God — a God who is, and will 
Forever be, a kind and loving Friend, 
An all-sufficient Friend, in whom are found 
Unbounded love, forgiving grace, and all 
The treasures of felicity and joy — 
The promised portion, pledged on part of God, 
And endlessly to be enjoyed by those 
Who live by faith upon the Son of God, 
Who loved, and lived, and died for them, 
That they might love, and die, and live with 

Him! 
This Faith of heav'nly birth and parentage, 
Although her dwelling-place is here on earth. 
Embraces in her range of vision vast 
And far remote domains, with objects and 
Relationships, discern able to her 
Alone, of all the dwellers here on earth. 
Her wonderful peculiarity is this : 
That things invisible she looks upon, 
And sees their true reality, not less 



122 THE BOOK OF HEAVEN. 

Than objects gained and grasped by human 

hand. 
Her origin not being of the earth, 
Though on the earth, Her views can never be 
Confined or circumscribed by earthly bounds, 
Or limitations fixed by earthly times. 
She has the worlds invisible and all 
The ages of eternity in view, 

And even here on earth an Unseen Hand 
Is visible to her in all this world's 
Affairs. She sees " the worlds were fram'd " 

alone 
By God's omnific word — their matter and 
Their form, the product both alike of His 
Omnipotence. The Hand invisible 
She sees in all the wondrous stores laid up 
In earth, of riches for the use of man. 
Its metals for his implements to till 
The ground, for tools wherewith the artisan 
May execute his countless works of skill, 
For man's convenience, comfort and delight; 
And for embellishments of beauty, both 
For person and where'er his taste may be 
Displayed; its mighty carbonifrous beds 
And reservoirs of oil, for light and heat. 
To culinate his food, and dissipate 
The icy breath of chilly winter's cold, — 
To aid in all his civilizing arts. 
That liappiness might be enjoyed by man. 
Faith sees the Hand invisible of Love 
And Wisdom Infinite in all these stores, 
Of such variety, munificence, 
And adaptation, meeting all the wants 
Of man by these deposits — all for him ! 

Not only in the bosom stores of earth. 
But also in the multifarious, vast, 
And never-ceasing products earth affords, 
For sustenance of man and beast, doth Faitli 
Perceive the Hand invisible and kind. 



DISSERTATION IX. 123 

Not " nature," but that God who nature niade, 

And gave to it the various laws through wliich 

He executes His wise designs, she sees, 

In furnishing continuous supplies 

To all that live, and dwelling have on earth. 

She Him beholds in causing grass to grow 
On meadow, mountain, hill, and vale, to feed 
The various creatures He has made to be 
Thereby sustained. For them He food provides, 
Adapted to their kind. And He, besides, 
To all this wide-spread carpeting of earth 
Gives color of a lovely green, on which 
The eye may constantly, unwearied rest. 
In this delightful adaptation. Faith 
Beholds the Hand invisible, so full 
Of love and wisdom ; with omnipotence 
To execute what He designed, to feed 
The flocks, to please the eye, to cool the air. 
And earth protection to afford against 
The heat and drought of sultry summer suns. 

Besides, to save from sameness of a wide 
Monotonous expanse of uniform green. 
He modifies with much variety, 
And sprinkles over all the scene His sweet 
And fragrant flowering bloom— those gems 
And brilliants, scattered over all the wide 
And vari'd, verdant tapestry of earth. 
All nature's garments thus embellishing, 
To please the eye to charm the heart, and it 
To raise in adoration, praise and love. 
To Him whom Faith beholds presiding and 
Arranging all in beauteous array, 
To give support, enjoyment and delight. 

The hand of the Almighty Ruler faith 
Discerns in all disasters visiting 
The earth's inhabitants ; and that because 
Of ill desert. Yet not that those involved 
Immediately in such calamities 
Are understood to be more guilty than 



124 THF. BOOK OF HEAVEN, 

Are those from such inflictions still exempt. 

Foi- all might " likewise perish," suffering 

To similar extent, as being all 

But ill-deserving and obnoxious to 

The punishments at times inflicted by 

The Governor and Righteous Judge of men. 

The pestilence, the famine and the sword 
Are not mere visitors, fortuitous 
To men ; they never come by chance. 
Their causes natural exist : they may, 
No doubt, be traced and understood ; but God 
Controls the circumstances and directs 
Concurrent combinations, so as the 
Result shall only be what He design'd. 
" Is evil in the city, and the Lord 
Hath done it not ? " Again, the prophet saith — 
"For Thou hast of a city made a heap," 
Perhaps a heap of cinders, broken walls, 
And timbers half consum'd, with charcoal charr'd. 
" The flames of fire He makes his ministers," 
And with the awful conflagration sweeps 
The business portion of the city; then 
Its edifices grand, and treasur'd wealth 
Together smoulder in a smoking "heap." 
In this the Hand invisible is seen 
By Faith, chastising guilty men for their 
Iniquity ; and teaching them that they 
Dependent wholly are on Heaven's care — 
That, though ignoring God's authority. 
He it maintains and '' judgeth in the earth." 

And so, in case of all disasters, be 
Tliey such as come of nature's laws or those 
By human agency entailed, in all 
The Hand invisible is seen by Faith: 
The ruin by the earthquake wrought the wreck. 
Destructive o'er the wild tornado's path, 
The life extinguished by the lighting's flash, 
The flood, the tempest and the ranging storm, 
Are recogniz'd by Faith as evidences 



D ISSER TA TION IX. 125 

Of that Almighty presence and control 

Which rules in nature and the elements 

Thereof directs continually, to do 

His sovereign will. "His chariot He the clouds 

Doth make " ; He rides upon the driving storm. 

Directing it in all its course, and wliere 

He will, its desolations causing to 

Appear, — His chariot rising up anon 

From earth, and swooping down again, to striki^ 

Some other point, diverging now to this, 

And then to that, to execute what He 

Designs, and men impress with solemn thoughts 

Of their accountability to Him. 

And so, when any unpropitious cause 
Abortive renders the labors of 
The husbandman, in which the worldly eye, 
Discerns naught but nature's fickle change — 
As in a sharp, unseasonable frost, 
By which luxuriant crops, but half 
Matur'd, are blasted where tliey stand, the eye 
Of Faith there sees the intervention of 
That hand which rules in nature, giving crops, 
Or else withholding them; instructing men 
Thereby that they are fed by bounty, not 
Supplied by nature's choice or dumb caprice. 
But by direction of the One who made 
I>oth earth and man, and causes it to jdeld 
The substance that man requires, or to 
Withhold from him its fruits, to chasten him, 
And him instruct to look through nature, up 
To nature's God ; to trust in Him ; to hope 
In him, and Him to praise for nature's gifts, 
As bounties from a gracious Father's hand. 
Without whose favor man might plough and 

sow. 
And ever cultivate the earth in vain. 

By Faith it is that God is recogniz'd 
As ever present, overruling all 
Affairs, and ready to assist — to grant 



126- THE BOOK OF HEAVEN. 

Whatever may be best for those who put 
^Jlieir trust in Him, believing " man is not 
To live by bread alone, but by the words 
rroceeding from the mouth of God" — upon 
His promises relying, confident 
That, when they all their interests do to Him 
Commit, He all will make to work for good. 

The Book of Heaven teacheth man that by 
His faith— by trusting lovingly in God — 
lie God engages to become all things 
To him that he can possibly require, 
Throughout his pilgrimage on earth, and in 
The everlasting ages of that life 
On which he enters when his e^'es ai-e clos'd 
In death. By faith, he joins himself to God 
In covenant, wherein God gives Himself 
To him, with all the boundless fulness of 
The Infinite, the Uncreated One ; 
The riches of His grace to be dispens'd 
To him according to his daily need ; 
To keep, to help to guide, the journey through. 
And fit him for his sweeter home on high. 

The man of faith can feel assur'd that God 
Is ever present, caring for him — not 
Indiff'rent what his lot in life may be. 
But watching and controlling it, that He 
Through it m.ay work for him the greatest good. 
His faith implies that he commits his way 
Unto the Lord, and trusts in Him to guide 
And to direct and overrule in his 
Affairs ; that He all tilings may cause " to work 
Together for his good," according to 
The promise given him, which constitutes 
The ground of faith, whereby in God he trusts. 
He knows the promise is — "The Lord will grace 
And glory give, and no good thing withhold 
From them of upright walk" — the men of faith, 
Who love and strive to do the will of God. 

By faith such men surmount the obstacles 



DISSER TA TION IX, 127 

And barriers athwart their path that lie, 

111 passing on through life. They may be in 

The dark, no knowledge having of the way 

Ahead ; their present standing ground may be 

Beset with much perplexity and doubt, 

But faith sustains: the promise is that God 

Will help in straits like these. They lean ou 

Him, 
They trust in Him, they tell their trouble to 
Their faithful, ever-loving Friend ; and oft 
From sources, little thought of by themselves, 
Relief arises, showing clearly that 
The Hand invisible, but seen by faith. 
Has intervened in their behalf, and wrought 
For thein when they knew not whence help 
could come. 
And even though the worst the man of faith 
May ap}u-ehend should him befall, his faith 
Assures him, after all, it is the best — 
Although it be the lion's den, or flames 
Of martyrdom, to carry him on high. He knows 
That what liis Heav'nly Father brings him 

through 
Must always be the best ; for He is good. 
And wise, and ever kind, and never will 
Cause him to pass through aught, but will aug- 
ment 
His joy, his bliss, and glory in the end. 

This Heaven-given, precious Faith, O I what 
A blessing to the wandering, the lost 
And helpless sons of earth ! By which God is 
Their light, their strength, their hope and guid« 
By which they take the riches of His grace 
On earth, and lise on high ; to live and reign 
With Him in joy and glory evermore ! 
But only through the Book of Heaven comes 
This precious Faith, this confidence in God, 
Which lifteth man, and him unites with God; 
And him transforms, to be like God, and be 
With Him forever in His blissful home ! 



128 THE BOOK OF HEAVEN. 



DISSERTATION X. 

The Book of Heaven worthily receives 
Especial veneration and esteem, 
As being notably the Book of Truth, 
Of which the Author is the God of truth 
Its matter Truth, unmixed with error ; and 
Its end, man's heart and life to harmonize 
With principles of everlasting Truth — 
Preparing him for that inheritance 
Of endless bliss which Heaven's Truth unfolds. 

How beautifnl the Trnth ! how worthy of 
All praise ! admired and eulogized by all, 
Except where evil, selfish interests do 
Pervert the mind and mar the moral taste. 
If Liberty be worthy of all praise, 
And as a goddess may be emblemized, 
No less should Truth exalted be, and as 
A goddess stand, embellished with renown ; 
For Liberty, with all her worthiness 
And fame, comes forth and is the offspring of 
The grander and more glorious Goddess, Truth. 
As despotism to falsehood owes its birth. 
So Liberty begotten is of Truth, — 
The Truth that under God, all men have right 
To organize a government whereby 
May be secured the benefits they seek ; 
Wliere individual freedom shall exist, 
So far as it may possibly comport 
With those essential rules and laws through 

which 
The common good of all can be attained. 

When truth shall fail and perish from the earth, 
The death-knell, then, of liberty shall toll. 
And tyranny unchecked, triumphant reign. 



DISSERTATION X. 129 

But by the aid of Heaven's Book the Truth 
Shall live, " ishall spring up from the earth, 
And, joined with nierc}^" bless the race of man. 
Where Heaven's Truth ascendancy maintains. 
There mercy, " righteousness and peace, they 

kiss 
Each other " — Liberty upholding, by 
Their gracious and controlling presence ; men 
Rejoicing in the freedom they enjoy. 

Not else than in the Book of Heaven can 
Be found the answer, truthful and complete, 
To that so vexed and oft-recurring quest, 
Advanced by sages in the days of old. 
And wise philosophers of modern times, 
Who even now are asking, " What is truth?" 
While wilfully continuing to reject 
The Book wherein alone is found 
That Truth which brings true happiness to man. 

Some, "ever-learuing, never able are 
To come unto the knowledge of the truth." 
The estimate of their own wisdom stands 
So high that, even while they may profess 
The teachings of the Book to hear, yet their 
Own reason must decide what it should teach. 
And hence they ever fail to reach the truth, — 
Are still advancing novelties anent 
The doctrines in the Book contained. For they. 
With theologic views unsettled as 
The shifting sands, can never reach a fixed 
Belief, bnt still are asking, " What is truth?" 

The Book of Heaven graciously unfolds 
The truth, essential to the good of man : 
'* To know the true and living God, and Christ, 
Whom He hath sent, this is eternal life." 
Such is the Truth, in which lies folded up 
Beatitude for man, in life and death. 
In time, and on to everlasting days. 

Thus saith the Son of God :— " f am the Truth." 
And all who Him receive by faith they have 
9 



130 THE BOOK OF HEAVEN. 

The Truth, and know the Truth, and by tlie 

Truth 
They are made free " from condemnation — free 
From sin's defilement, tyranny and doom. 
This is the Truth, and this the Book contains. 
The Christ of God, or God in Christ revealVl, 
Stands forth, the centre and the sum of Truth, 
Essential to man's everlasting bliss ; 
For " he that hath the Son hath life, and he 
The Son hath not shall not see life ; on him 
The wrath of God abides," in life, in death, 
And after death : he loveth not the Truth ; 
And falsehood severs liim from God, so that 
Hostility to God, and to His law 
And government prevails. Thus, lack of Truth 
Is lack of rectitude, and peace, and bliss. 

There can be naught of greater conseqnence 
To man than moral truth. By truth he's saved ; 
By error he is lost. Truth lifts him up 
To God ; but falsehood sinks him down, perverts, 
Contaminates, and utterly distorts 
His moral nature — hence, unfits him for 
Companionship with God, and beings who 
Are truthful, upright, innocent and good. 

Tlie first apostate, " father of lies " 
Entitled now, from blessedness and high 
Primeval glory fell to guilt and woe, 
And with him dragg'd tlie liosts who him obey'd 
To endless death and fellowship in crime, 
By falsehood, working out its sad results. 
Through pride, the thought and hope were en- 

tertain'd, 
Tliat greater happiness might be attained 
Should the}^ remove the government of God 

Thus, falsehood having been embrac'd instead 
Of Truth, those sinning "angels, keeping not 
Their first estate, their habitation left;" 
Erected for themselves; in disi-egard 
Of God, an independent state where Truth 



DISSEBTATION X, 131 

Should be ignor'd, and each pursue his own 
Fallacious way of wily policy for self, 
Without regard to Truth, or right, or law, 
Or that Authority they had disowned. 
Thus sin and ruin, devils, death and hell, — 
All had their origin — stand forth reveal'd — 
First brood of falsehood, then supplanting Truth. 
And now are ev'rywhere beheld the dire 
Effects — the visionar}^ chase for good, 
Its blasted hopes, and vain abortive plans. 
With strife, vexation, misery and death. 
When Truth, the one foundation sure on which 
To build, is lost, and error laid instead. 
Then all who undertake to build must build 
In Viiin — existence is a wretched load, 
An endless, fruitless, effort after good ! 
The vast importance of '' the Truth " may be 
Observed in this, that men without the Truth 
Religiously may live and die in sin, 
And perish utterly, shut out from God, 
Though hoping they were serving Tim through 

life. 
When error constitutes a man's belief. 
While seeking after everlasting life, 
He conscientiously persists in sin. 
What he believes is right, his conscience tells 
Him that he ought to do; then, if his faith 
Be wrong, his conscience urges him the wrong 
To do. Thus, conscientiously he sins. 
This did the zealous Paul, for he avows : 
''I verily believed that many things 
I ought to do, in opposition unto Christ." 
And conscientiously he put the Saints 
To death ; and most sincerely fouglit against 
The Lord's Anointed, and His suffering Church. 
So, too, the Saviour to His people said : 
''The time will come, that whoso killeth you 
Will think he doeth service to the Lord." 
Thus, men do wickedly, and disobey 



132 THE BOOK OF HEAVEN. 

The law of God, when their belief — their faith, 
In error founded is, instead of Truth. 

From that relation which exists between 
Man's conscience and his faith — his system of 
Belief — religious sinning may prevail ; 
'Tis only the legitimate result. 
For conscience governed it by what a man 
Believes. His faith controls, directs and leads. 
While conscience follows, urging on ; but in 
Accordance with his faith. If he believes 
He ought to worship Ash tore th and Baal, 
The angels and the saints, then conscience aids 
In this idolatry. Her promptings and 
Her power will him urge to persevere 
In this transgression of the law of God. 
Thus, men may most sincerely Satan serve. 
Their conscience still approving what they do. 
And urging them to live and die in sin : 
'•'- The Truth " they do not love, but have em- 
braced 
Some soul-destroying falsehood in its stead. 

The weight and wisdom of the Saviour's w(u\ls 
Herein appear : " For if the light that is 
In thee should darkness be, that darkens then, 
How very great ! " If that on which a man 
Relies to guide him in the way of life 
Be naught but error, falsehood and deceit, 
In darkness then he walks : his very light 
Is darkness : then that darkness, O liow great! 

How utterly absurd, and manifestly false. 
The maxim of the world, so often heard : 
That, " if a man be but sincere, then 'tis 
Of no importance what he nia}^ believe ! " 
How silly such a maxim would be held 
Anent all worldly, secular affairs, 
In business, science, and the arts ! defeat 
And saddest disappointment will result 
From error in belief. The Truth alone 
Secures success. An evil cause cannot 



DISSER TA TION X. 133 

Produce a good effect. As falseliood must 

Forever be a vile and evil thing, 

So its effects can onl}- baneful be. 

A tree corrupt, good fruit cannot produce ; 

A bitter fount, sweet water cannot yield ; — 

So error, only evil can produce. 

Though much sincerity co-work therewith. 

A faithful monitor, his conscience is 
To man. But he may turn to evil all 
The good her promptings would on him confer, 
By simply blinding and deceiving her, 
Until she will approve his evil way. 
Since conscience is controlled by what a man 
Believes, what he believes is right; of that 
His conscience will approve. If he believes 
That what is wrong is right, his conscience then 
Will certainly approve of what is wrong. 
Yet not because 'tis ivrong^ but just because 
The conscience is misled. To her it seems 
The right, hence she approves of what is wrong. 
And thus she leads a man astray, because 
She first is led astray by his belief; 
Or, rather, that to which his faith has led 
She sanctions and approves, although 'tis wrong. 

The conscience always ought to be obeyed ; 
But then, 'tis not her province light to give. 
Or to instruct, or teach the will of God, — 
Her province simply is command to give, 
All conscious duty to discharge, and to 
Condemn for disobedience to her voice. 
And also to command when she's obey'd. 

In man, his conscience is the voice of God, 
Declaring right is right, and wi'ong is wrong ; 
And that the one is worth}- of reward. 
And that the other punished ought to be ; 
But to discriminate, between the right 
And wrong does not belong to her. In man, 
His reason is that faculty which must 
Be exercised to find the right and wrong — 



134 THE BOOK OF HE A VEN. 

To find what God requires and what forbids. 

The conscience must not be esteem 'd the voice 

Of God, deciding what is right, and what 

Is wrong. To judge of this is not her work. 

And, if compelled to act as judge, then her 

Decisions not infrequently will be 

At variance with the will of God. 

To knoiv the rights 'tis vain to seek to her ; 

Such knowledge to impart is quite beyond 

Her skill — she's not man's rule of life ; 

For this consists in Heaven's Truth reveal'd, 

In some divinely chosen mode as this, 

Embodied in the Book of Heaven now. 

From this he is implicitly to learn 
'* The Truth," and as the Book itself directs : 
Not resting solely on the strength of his 
Unaided reason, but by seeking light 
From God the Holy Spirit, such as man 
Requires, to understand the Word of Truth. 
The one Infallible Interpreter 
Is He of his own Truth, inspired by Him. 
For man — not councils, bishops, popes, nor 

priests. 
To know the Truth in Heaven's Book reveal'd, 
Believingly it is to be receiv'd. 
With prayer for light to shine U[)()n the heart, 
Dispelling darkness from the mind. 
That it may know and understand " the Truth." 
O what a prize, this precious Book of Truth ! 
For life, the only all-sufficient guide. 
Man to his fellow-man no rule can be, 
Whereby to regulate his life. Nor is 
It yet " in man that walketh to direct 
His steps." His conscience fails to guide him 

right. 
Himself, and all his fellows joined with him. 
No test of character can be, nor rule. 
Nor guide, in working out the problem : — What 
Is man's chief end? and what the course he 

should 



DISSERTATION X. 135 

Pursue, to reach a destiny of bliss ? 

This Book supplies for him a perfect guide. 

The Book of Heaven truthfully declares 
To man both what he is and what he ought 
To be. That he by sin his innocence 
Has lost, is more corrupted and defil'd ; 
But how by grace he may be yet redeem'd. 
No Truth in it concealed or modified, 
However much distasteful unto men, 
Or humbling to their self-suflficient pride. 
In greatest faithfulness it testifies 
That whatsoever men in time do sow, 
Such in eternity they sniely reap. 
For they that " to the flesh," that is, to sin's 
Desires "do sow, shall of corruption reap" 
A doleful harvest — everlasting death I 

" But they that to tlie Spirit sow," that is, 
To spiritu'l interests, aims and ends, 
" Shall of the Spirit reap," eventually, 
The joyful harvest of "eternal life." 
For Goel, tlie righteous Governor, Supreme, 
Holds all accountable to Him ,* and with 
Himself in glory will tlie good reward, 
As heirs of bliss, with an immortal life ; 
But all the wicked hoplessly destroy 
In the abodes of everlasting death. 

How much of sophistry and bland deceit. 
With colorings false, intended to mislead 
And mystify the truth and to conceal 
The faults of men, are found in human books! 
Their hero's crimes, are in oblivion left, 
Or much extenuated and excus'd. 
In this regard the Book of Heaven stands 
Alone. It never shuns nor hides " the truth ; 
Nor once conceals the sins the greatest faults — 
Not even of its very choicest names ; 
Nor yet attempts to palliate their crimes ; 
But truthfully and fairly sets them forth 
As wholesome warnings, beacon lights and lea» 
sons, 



136 THE BOOK OF HEAVEN. 

Instructing men of ev'iy class how weak 
They are when left to strive with sin in their 
Own strength; their daily need of heav'nly 

grace, 
To save, when by temptation they're assailed. 

To men depraved, the Truth of God has no 
Congeniality : they love it not, 
Nor it receive, nor sympathize therewith. 
They, even shams and fallacies prefer. 
The love of fiction, both in young and old, 
Goes for the truth of Heaven's Book to prove, 
That man has lost his native love of truth. 
His native rectitude — the image of 
The God of Truth, with which he was at first 
Endowed. The great avidity with which 
All kinds of fiction constantly are sought. 
Strong evidence affords that love of truth 
No longer now inspires the soul of man. 
He hungers not for Truth ; he fiction craves. 
And craves, but never feels he has enough : 
The doom of man's erratic nature, still 
Pursuing that which never satisfies 
The soul, — for satisfied it ne'er can be. 
Until it shall pursue and find the Truth 
The Book of Heaven has for man reveal'd. 
This Truth of God, how beautiful ! How 

clear ! 
Revealing the perfection of the God 
Of truth, the only true and living God, 
Of whom the true reflex resplendent shines 
Throughout the Book's delightful saving truth : 
For they that '' know the Truth, the Truth 

makes free " 
From Satan's slavish chain. Then freedom 

reigns 
In joyful peace with God, but only through 
The Book of Heaven's everlasting Truth ! 



DISSERTATION XL 137 



DISSERTATION XL 

The Book of Heaven comes to man with 

claims 
Supreme for special admiration, as 
Tlie Book of Peace. '' O where shall peace be 

found? " 
Wliat multitudes of troubled, anxious hearts 
Are sending forth this aspiration ! Strife 
And discord, alienating man from man ; 
With life's turmoil, its labors and its cares; 
Together with the consciousness of ill 
Desert, so often rising in the breast. 
Disturb and vex, and rob the race of peace. 
The secret consciousness of doing wrong — 
Of contrariety to God and right, 
Thougli free from every other cause, 
Precludes the possibility of peace : 
All human strife springs out of strife with God. 

For all unrest, the Book of Heaven comes 
With help, proclaiming peace with God, through 

which 
May be secured a universal peace 
For all the brotherhood of man. The call 
From it comes forth, for all to rally round 
The standard of the Prince of Peace, and, by 
Submission to his peaceful reign within 
Each bosom, gain a consciousness of peace 
With God — a peace reliable and sure. 
Established in the heart, through full belief 
Of sin forgiven through the merits of 
The sacrificial blood of God's dear Son ; 
Enjoying also, consciousl3s the love 
Of God, who pardon grants for Jesus's sake ; 
And furthermore, a peace begotten by 



138 THE BOOK OF HEAVEN. 

The Spirit's grace, subduing angry, vile, 

And all malevolent affections of 

The heart, and planting in their stead all those 

Benevolent and Christian graces, which 

Themselves are constant ministers of peace, 

Thus working in the heart not only peace 

With God, but also ev'ry brother man : 

Because revealing and enforcing true 

And righteous grounds of peace, and laying 

deep 
A sure foundation strong, whereon to build. 
That lasting peace may rise and be -maintained. 

When men attain to peace with God, through 
faith 
In his beloved Son, they then become 
The children and the ministers of peace. 
They love and seek for peace with each and all 
Their fellow-men. They makers are of peace. 
A peaceful conscience very much avails. 
In fastening and in securing peace ; 
Inspiring peaceful sentiments of mind, 
A spirit calm, with Christ-like meekness filled, 
And ever ready to conciliate — 
Promoting gentleness and kindlv deeds 
In every heart and every home ; 
Thus tending to the reign of peace throughout 
The universal family of man. 

This Book of Heaven, dearest Book of Peace ! 
Like soothing balm to irritated wounds. 
It comes to bleeding hearts and troubled minds, 
To bind them up and minister relief, 
By leading them to cast their cares on God, 
Who always cares for them, and all their ills 
Designs for good. A gracious Helper, strong 
And mighty to deliver, stands revealed 
h\ its clear-shining, lieaven-given light. 
" The Father merciful, tiie God of all 
True comfort," full of tender pity and 
Compassion, wooing men on Him to call 



DISSEBTATION XL 139 

In ev'ry troublous time, assures them there 
That He will grant relief, both at the time 
And in the way His wisdom infinite 
Decides will most advance their greatest good. 

And wl\,en their burden on the Lord they cast, 
His promise is, that He will them .sustain. 
Besides persuading and assuring them 
Their ^- light afflictions, momentary thotigh, 
Now work for them a more exceeding far — 
Yea, an ineffable, eternal weight 
Of glory," after all these cares shall cease. 
A voice from it is heard, resounding still : 
" My peace I leave ; to you my peace I give ; 
Not as the world giveth, give I to you : 
Let not your heart be troubled, nor afraid." 
O what a heritage the Book bequeathes ! 
The Peace of Him who "is our peace" with 

God ; 
Who intercedes and Heaven pacifies, 
And there for us a peaceful home prepares ; 
While here he similates our hearts to God, 
That we with Him in endless Peace ma}- dwell. 

The Book of Heaven calms the angry soul. 
Disturbed and into passion wrought by wrongs 
Endured, the bitter feelings of revenge 
Allaj'ing, gently waking in their stead 
The gracious, God-like disposition of 
Forbearing and forgiving love, so that 
The lion changes to the lamb ; the fierce, 
Ferocious tiger-nature mollifies. 
The harmlessness assuming, of the dove ; 
All through the moral effiacy and 
Transforming force of this sweet Book of Peac(» ! 
Just as its influence spreads abroad, and earth's 
Inhabitants are brought to yield to its 
Transforming power, so shall earth assume 
A new and still improved condition ; such 
As will eventu'lly present a most 
Inviting aspect of the world's affairs. 



140 THE BOOK OF HE^VEX. 

When men shall universally enlist 
Beneath the Banner of the Prince of Peace. 
Then peace shall everrirhere spring np, abound 
And spread, and over strife and war prevaiL 
TiU men shall all be men of peace ; and Peace 
Triumphant rise and reign o'er all the earth's 
Bemotest bounds. Then international 
I — - by internesiary wars 

never once shall be ; but by 
L^:.!.. ' : - : : : :. :ion fair. 

As z: -: . .^1 - . : ^e two amonsT 

The great and powerfui c f nations, where 
The Bc^ik of Heaven Peace diffusing Bork ! — 
Had freesi circulaiion. greatest weight : 
EviLiiLg th"- :he wondrous f>c.wei of 
Old EiagLinas Bible ! mcKiifying views, 
Ani cultivatii.g sentiments of Peace. 
B;:h there a^id here, in these United States. 
TLe Book cf Heaven, in the English tongue. 
May prove to l>e — so let it prt-ve to be — 
To these two nations, binding them as one 
lu irien-ily ties, the Book of constant peace ! 

But when the Book's own promise is fulfilled. 
Its great efficiency, in ev'ry land. 
For peace shall wimessed be. It runneth thus: 
*• This law *' — the Book — •• shall forth from Zion 

And from Jerusalem this Word shall spread. 
Until the spears are turned to pruning-hooks. 
And into phoughshares men shall beat their 

swords : 
Then, too, no more sLall nation lift up swoi-d 
'Gainst nation ; neither longer learn war. 
O, what a blissful change will then be wrought ! 
Grim war. with all its horrors, ceased fr« -m eanh. 
Conscriptions cruel, dragging from tlieir homes 
E'en fathers, sons and brothers, old and young. 
The household's stay, to slaughtered be in war. 
Shall then come to an end, for peace shall reign. 



DlSSEHTATIOy XL 141 

Then under his own vine and figtree each- 
Shall sit in peace ; his labor's fruits enjoy ; 
From wasting war's expense, and mourning for 
The loved ones lost, now joyfully made free ! 

The olive's shade shall rest on ev'ry land — 
So great and must magnificent its growth : 
With towering top, upieaching to the sky. 
And brought outspreading to the earth's remote 
Circumference, its peaceful shadow lies 
On all the habitable globe : where men 
As one great brotherhood may dwell in peace, 
Enjoying bountiful supplies ; for earth 
Her increase most abundantly shall yield. 
To Heaven being then obedient, down 
On her propitiously, high Heaven smiles! 
And with prolific stores the lap of earth 
Is filled : prosperity and joy abound. 
Thus, when the Book shall everywhere prevail. 
Its '' fruit of righteousness will then be Peace.*' 

The Book of Heaven out across the sky 
The peaceful flag of Heaven's King unfurls. 
That all inhabitants of earth may upward look. 
And on that wide-spread Banner see in>cribed. 
In glowing lines of love and living light : — 
*• To God be glory ! — Peace on earth I — Good- 
will to men I '' 
Now all across the face of heaven floats 
"That flag of Peace ; where men on it may gaze, 
And be assured, that peace awaits on high. 
Inviting and alluring them to share in full 
Of Heaven's Peace, thus offered and proclaimed. 
Without all price, or merit, or reward ! 

The Book of Heaven, as the Book of Peace. 
How very precious it should ever be 
To the inhabitants of earth ! To them 
It comes, proclaiming Heaven's Peace to be 
In full as their inheritance bestowed, 
If they would but accept. For, were they to 
Consult and Heaven's Book obev, in all 



142 THE BOOK OF HEAVEN. 

Tlieir personal, and national affairs, 
Then Peace to them would, like a river flow ; 
And amity would ev'rywhere abound ! 
To those who thus obey, unfailingly 
It brings that still sustaining " Peace of God 
Wliich passeth understanding all, and keeps 
The heart and mind, through Jesus Christ," in 

calm. 
Confiding hope and trust in God ; e'en though 
Turmoil, perplexity and trouble may 
Assail, or be the ruling aspect of 
Affairs at au}^ time around. '' The Peace 
Of God" abiding in the heart must be 
A richer heritage than all things else, 
Of wliicli the mind can possibly conceive. 
The infinite of blessedness therein 
Lies folded up. It buds and blossoms here ; 
But constantly unfolds, and yields the fruits 
Of endless Peace in heaven's peaceful land ! 



DISSEMTATWN XIL 143 



DISSERTATION XII. 

The Book of Heaven justly claims to be 
The Book of Life, conveying life from Him, 
The only source of life, to those who are 
Already dead in sin ; who lifeless are 
Respecting God, His character, His claims, 
And that obedience, love and service which 
They render ought unceasingly to Him. 

The loss of life is death. Tiie spirit is 
The body's life. '^ The body is, without 
The spirit, dead." The body's death results 
From separating these : and hence it is 
By union with the soul the body lives. 

So likewise is there life, or death, to man's 
Immortal spirit. Having union with 
The source of life — with God — it then has life. 
As separation from the soul is, to 
The body, death ; so separation of 
The soul from God implies its moral death. 

The sinless soul has union and enjoys 
Communion with the Lord, — it then has life, 
Has moral, spiritu'l life ; is happy theu. 
In conscious intercourse with God ; delights 
In Him, and in the tokens of his love. 
God's moral image in that soul is life ; 
God's favor by that soul enjoyed is life; 
But sin obliterates that image from 
The soul, and thus destroys that moral life. 
And God's approving presence sin debars, 
Cuts off all sweet and loving intercourse 
With Him, and utterly unfits the soul 
To serve or Him obey. The soul by sin 
Antagonizes God ; approves of what 
He hates and must condemn, and makes itself 



144 THE BOOK OF HEAVEN. 

Obnoxious to His just displeasure : then, 
In being severed from all fellowship 
Witli Him, 'tis separated from the source 
Of moral life, and dies,— is dead in sin : 
God's image lost ! God's approbation lost ! 
The vengeance of His holy law incurred ! 
Judicial death, and moral death, now both 
Lie heavy on that soul — 'tis '' dead in sin." 

And as the body dead cannot itself 
Restore to life, so neither can the soul, 
Once dead in sin, restore itself to life — 
God's moral image it cannot restore ; 
Cannot itself now just and holy make ; 
Nor has it power ever to renew 
Sweet intercourse and fellowship with God. 
That wliich is dead can never from itself 
Have life. If life it have again, it must 
Be from a source that's foreign to itself. 

The Book of Heaven now reveals to us 
The source of life for men all "dead in sin." 
'Tis that " eternal life," which "came from God," 
And was on earth prepared, life to impart 
To its inhabitants : from Him, returned 
On high to fill the mediatorial sphere, 
It is dispensed to men: to them restores 
That life with God which they had lost by sin ; 
His image and His favor both restores : 
Like Him they are. His favor they enjoy. 

This Book of Life the instrument is made 
To new-create tlie soul. For we are " born 
Again ; yet not of seed corruptible. 
But of the incorruptible, the Word 
Of God; which liveth and in us abides" — 
The deathless germ of everlasting life. 
Again, 'tis written thus: — " Of His own will 
P>egat He us ; " but " with the Word of truth." 
And all who have been made alive by truth 
Received from Heaven's Book, on it they live 
As daily food. For they, " as new-born babes, 



DISSERT A TION XII. 145 

Desire the milk sincere " of God's own word ; 
*'That they may grow thereby," and have that 

life 
Sustained which through this truth has been 

received. 
No life can be prolonged without its due 
Supply of aliment. All plants must aye 
Be fed from earth and air and heaven's light ; 
Deprived of these they wither, wilt and die. 
All sentient living creatures too, whate'er 
Their order, rank or class, must be sustained 
By nutriment such as their natures crave. 
Thus, all varieties of life have food 
Adapted to their kind ; and each must have 
Its own, or else its life will close in death. 

So in the case of moral, spiritu'l life, 
Imparted to the soul of man by means 
Of truth contained in this the Book of Life. 
This truth its aliment becomes ; and must 
Be sought, and be secured, or else that life • 
Will languish soon ; and, if no food should be 
Received, that life would terminate in death. 
But they that have been '" born again," and 

made 
Alive with spiritu'l and heav'nly life, 
Will hunger after heavenly food. 
And seek to have this appetite appeased 
By feeding on the Truth, the Word of life. 
This Word contains the nutriment by which 
That life must nourished be. The soul renewed 
Is fed thereby,— in strength and vigor grows. 
Advancing on from grace to grace, and new 
Attainments gaining, reaching forth to heights 
Of greater excellence, acquiring thus, 
By gradu'l growth, conformity to Christ, 
And growing up to liim in love and truth 
And all the Christian graces which adorn 
And' beautify those fed on heav'nly food. 
The Book of Heaven constitutes that food: 
10 



146 THE BOOK OF HEAVEN. 

And of that food the nutriment consists. 

Of Him who is '• The bread of God, which down 

From heaven came, and to the world gives life." 

But then this nutriment divine cannot 

Avail life to impart, unless the food 

Shall be received. A lodgment in the mind 

The truth must have, or else " the Bread of 

God" 
Itself cannot be life within the soul. 
And hence, all those who have been born again 
Desire the truth, and feed upon the truth, 
Because this Word of Truth conveys to them 
The nourishment of heav'nly life — " the Bread 
Of God," of which, by faith, they eat and live : 
They grow in grace and strength, and never 
die. 

In natural and in spiritu'l life 
One striking similarity appears: 
When of the nature physical in man 
Tiie organs alimentary may be 
Diseased and void of power, then, although 
The food may be received, no nourishment 
From it will be obtained. Just so the food 
Of heav'nly truth may be received, and have 
A lodgment in the mind, and yet the soul 
No nourishment obtain. If it should be 
Diseased, and requisite vitality 
Should lack, the food of heaven's truth 
Will be received in vain. No life, nor growth 
In holiness will it have power to impait. 

The Book of Heaven ever3'where describes 
Man's moral nature wholly thus diseased, 
As even " dead in trespasses and sins ; " 
I'he soul unable to assimilate 
The nutriment of Heaven-given food. 
This death-disease of sin which festers in 
Tiie soul must be arrested. Life anew 
Must be implanted there, by Him from whom 
iVlpne all life proceeds, in nature and 



DTSSEHTyiTION XII. 147 

In grace. The Holy Spirit quickens those 
Who are by nature '' dead in sin " ; imparts 
To them a principle of holy life. 

They being, therefore, "born of God ; " and of 
His moral nature, then partakers made, 
In measure, are enabled to receive 
The things of God and of eternal life : 
" Have power given to become the sons 
Of God " : believing, loving, and on Him 
Relying, for whatever good they need. 
The soul that was diseased new life enjoys, 
Begins to exercise the function faith, 
Which from the Trutli Divine appropriates 
The nutriment that feeds the soul, and fills 
It with celestial and eternal life. 

By faith's appropriating pow'r alone 
" The Bread of God," the Saviour and the life 
Of men, extracted is from Heaven's truth, 
Which by the mind has been received. Nor can 
Mere knowledge, great however it may be. 
Of Scripture truth, with which tlie mind is stored, 
Avail to feed the soul, or give it life. 
Without this vital function. Faith ; by which 
The nutriment divine out from the food 
Of truth is drawn, and to the soul conveyed ; 
Whereby it life obtains, and fitted is 
Communion with the living God to have. 
And with His living family : both here 
On earth and in the blissful heavenly home. 

A " book of life " there is on high, in the 
Archives of Heav'n, wherein recorded are 
The names of all the followers of the Lamb ; 
But here on earth we have this Book of Life, 
Descriptive of the living family 
Of God. All having this new life are there 
Portrayed. An album photographic 'tis 
Of all the saints of God. An image there 
Is found — the likeness which to them belongs 
By which they may be recognized and known, 



148 ^^^ BOOK OF HE A VEN. 

Because descriptive of all those alive — 
Evincing thus their sev'rance from the dead. 

This likeness is tlie likeness of the Son 
Of God. And holy, harmless, undefiled " 
Was he. His life was consecrated to 
The glory of his Father, who him sent 
'J'o work redemption for the sons of men. 
A truly God-like, heavenly life he lived ; 
And all who are alive with him must bear 
His image — faint and much imperfect it 
May be ; but yet reveals his life in them. 
For all His living family must have 
Plis lineaments of life. His love of God, 
His love of men, must be distinctive marks 
Of them ; and not like those, still dead in sin, 
Who live for self and worldly things, apart 
From God and holiness,— with whom the great 
Controlling power is — " this present world " — 
Its maxims, fashions, principles and ways ; 
Its pleasures, honors, glory, wealth and fame. 

But they that are alive with heavenly life 
Are ruled by Heaven's laws, and moulded by 
Its principles and grace. Its likeness on 
Them shines. For heaven then, and heav'nly 

things 
They live. Their aspirations centre there ; 
There all their best and dearest treasures are ; 
And there, their fondly hoped — for, final home. 

Because they are alive with Christ, with Him 
They then are dead to sin and to this Avorld, 
With its allurements and its claims. To it 
They must not yield, nor be conformed, because 
It is opposed to God and to themselves. 
And would despoil them of eternal life. 

" This world's course " — its current — flows 
away 
From God and holiness, from truth and right; 
And in accordance is with him, "the prince 
Of darkness, ruling in ungodly men." 



DISSERTATION XII. 149 

The children, then, of heavenly birth and life 
Cannot consent to cast themselves amidst 
This rushing stream, that sweeps away from God, 
And Christ, and heaven, flowing ever on, 
And disappearing in the lake of death ! 

They choose sin's pleasures to forego, and 

march 
In company with those whose steady gaze 
Is heavenward ; still pressing on to reach 
The pearly gates and walk the golden streets. 
Although the world should them deride and 

treat 
With scorn and persecute, and them upbraid 
As sanctimonious hypocrites, yet 
Are they still sustained by conscious life 
Within of heavenly origin, and witli 
Instructions from the Book of Life. For thus 
Their Savi(Hirsait]i : — '' If ye were of the world. 
The world would love his own ; but chosen you 
Have I out of the world, and hence, the world 
It hateth you.'' So, then, the opposition of 
The world is naught but what they may expect. 
The world their Saviour did not know ; and if 
The}^ persecute Him, they also tliem 
Will persecute. The Book thus comforts them : 
They like their Saviour are ; they are conformed 
To Him, in suffering from a godless world. 
But yet in Him they shall have peace. " Their 

life 
Is hid with Christ in God ; and then, when Christ, 
Who is their life, at length appears, with Ilim, 
In glory great, they also shall appear." 

The Book of Heaven life from lieaven brings, 
Which lifts them up in expectation, faith 
And hope above this world and earthly good. 
Alive they are to things of greater worth ; 
With them engaged, by them supported and con- 
tolled. 
Anticipating soon their heavenly joys : 



150 THE BOOK OF HEAVEN. 

The everlasting prolongation of 

That life the Book of Heaven hath 

To them conveyed ; unfolding evermore 

In all the glory, rapture and delight 

Created natures ever can enjoy, 

111 full exuberance of an endless life — 

A life which is felicity complete, 

Arising from companionship with God, 

Derived from Him, then seeing Him, and there 

iVbiding in His " favor, which is life " 

Ineffable, uninterrupted, without end — 

That glorious everlasting life 

The Book of Heaven promises to men I 



Dl;S.^EETATION XIIL 151 



DISSERTATION XIIL 

The Book of Heaven stands pre-eminent 
In claims to be esteemed the Book of Love : 
Revealing wondroiisly the only mode 
By whicli apostate and degenerate man 
Can possibly be brought to love that God 
Whose law he has transgressed, whose wrath he 

fears, 
And from whose claims his selfish heart revolts: — 
"The carnal mind is enmity to God." 

The consciousness of guilt and ill-desert 
Awakens hate and opposition to 
That law, whereof the penalty has been 
Incurred, and which forbids the evil ways 
In which the sinner has his chief delight : 
And stirs up enmity no less against 
The Giver of the law, who claims from him 
Obedience constant to His just commands. 

Thus, long as man conceives of God as wroth 
With him, and ready vengeance to inflict. 
His heart will destitute remain of love 
To God or fondness for His righteous law. 
The loving character of God man must. 
Be brought to understand before his heart 
Can possibly be moved with love for Him. 
But whence can knowledge ever be obtained 
That God, the hoi}', just, sin-hating God, 
Has love for guilty, vile, sin-loving man ? 
The book of nature, teeming with its stores 
Of varied information, offers not 
The slightest evidence of love Divine 
For man, in liis revolted, sinful state. 
The heavens do declare the glory great — 
The wisdom manifold, and power wonderful, 



152 THE BOOK OF HEAVEN. 

Of their Creator, God ; but nothing there 

To show that He has love for sinful man. 

The Earth, with all its wise and wonderful 

Provisions, both the geological 

And providential, clearly demonstrates, 

The forethought, wisdom and omnipotence. 

And likewise goodness great, of Him who 

planned. 
And executes, the wonderful design ; 
But in it all, no evidence that God 
Has any love for vile, rebellions man. 
Nor yet, from man's own guilty consciousness 
Could knowledge such be ever once obtained. 
Here, then, the need of Heaven's Book, by 

which 
Alone the joyful tidings are conveyed, 
To our apostate race, that God is love ; " 
That He compassion has for fallen man; 
And even ''loved the world so, tliat He 
His dear and only Son-begotten gave, 
That whosoever should believe in Him 
Might not be lost, but have eternal life." 
The Son of God love's sacrifice became, 
And agonized in death, that sinful man, 
The enemy of God, might be redeemed ! 

This wondrous, God-incarnate love, the Book 
Of Heaven sets before the sons of men. 
To win them back, in gratitude and love. 
They here behold self-sacrificing love, 
The most endearing, tender, deep and strong — 
Beyond all human consciousness and thought, 
Incomprehensible on earth — the love 
Of God to sin-defiled, rebellious man ! 

O how unlike to any other love ! 
It dates from that eternity now past, 
And reaches on to that eternity 
To come. Its length and breadth, and depth 

and height, 
Who knows? Long as eternity itself, 



DISSERTATION XIII. 153 

And wide as the immensity of God, 
Deep as infinitude's profound abyss, 
And high as God's divinity supreme ! 

No other love can ever once with this 
Compare : 'Tis constant, knows no change, 
And tlierefore called an '' everlasting love " : — 
The love of Him who changeth not; forthougli 
The objects of this saving love may change, 
God's love to them endures, and still prevails, 
Surmounting their unworthiness, and all 
Defects, till His own image they are made 
To bear; thus rendered worthy of His love. 

Behold! how singular this Love Divine! 
It has not been awaked by moral worth 
Or loveliness on part of those beloved ; 
But is self-moved in their behalf, who lost 
Their loveliness by disobedience to 
His wise, beneficent and holy love. 

Nor is it such as human love, wliich springs 
From nature's ties — the love of kindred and 
Of friends ; nor like the love of kindness, felt 
For kindnesses bestowed. It stands on high. 
Above all earthly love, unique and strange : 
Not love to friends, but enemies, who hate 
The Loving One, and ever would His love 
Persistently repel but for its own 
Inherent power so to renovate 
The obduiate, antagonistic heart. 
That stubborn foes are changed to loving friends ! 

How oft mere human love is truly sought. 
But all in vain ; love's best appliances 
Employed, and yet not one responsive throb; — 
For love sincere, no love in sweet return. 
Not so w^th love divine. It never has. 
And never can, bv any one be sought 
In vain. The truly loving heart that seeks 
For Heaven's love aye finds a warm and full 
Response ; though, possibl}^ not conscious made 
Thereof when first it has been sought ; but when 



154 THE BOOK OF HEAVEN. 

The strength and full sincerity of love 

Are proved, and he that seeks more anxious still 

Is made, more deeply realizing all 

His guilt, his wretchedness, and need. 

And such the greatness of that Heavenly love, 
That naught can stay or turn it from its course. 
The dearest, best, and most expensive gifts 
That Heaven's treasures infinite can yield, 
Surrendered are its objects to redeem. 
'' Herein is love ; yet, not that we loved God, 
But He loved us, and sent His Son to be 
The sacrificial victim for our sins ! " 
So great this love that, when no sacrifice 
Of lesser worth was adequate to make 
Atonement for the awful guilt of men. 
Then God Himself the needed ransom found 
By sparing not His own Co-equal Son, 
But laid on Him "the curse" our sin deserved! 
" For God so loved the world His only Son 
He gave, that whosoe'er on Him believes 
Should never perish, but eternal life 
Should have " — be ever happy with the Lord. 

The race in their revolt from God, naught else 
Then merited, except to perish in 
Their sin ; but so unbounded was His love, 
So infinite in its providing of 
The sin — atoning sacrifice, that He 
Did not withhold His only Son Divine, 
When it was indispensable that such 
A ransom should be found, or man be left 
To perish in apostasy and guilt, 
" Now scarcely for a righteous man would one 
Consent to die ; yet, peradventure, for 
A good " — a man benevolent and kind — 
" Some would e'en dare to die. But God, his 

love 
To us commends in that, while sinners yet 
We were, Christ died for us ! " Herein is love, 
Transcending, boundlessly, all human love ! 



DISSERTATION XIII. 155 

How great that love, prevailing, as it does, 
To overcome the ever-present, still 
Unchanging hate of God the Holy Spirit, 
To sin's pollution, which induce th Him 
To come, and there abide in hearts defiled, 
Corrupted and depraved, with that which to 
His holy nature must so hateful be ; 
In order them to renovate and cleanse, 
To sanctify, and make them holy like 
Himself. But O, how strong his love for them ! 
When, notwithstanding all the infinite 
Repugnance of His holy nature to 
Their moral filthiness. He dwells with iliem. 
And bears with them, defends and strengthens 

them ; 
Upholds, encourages and comforts them, 
Though still so wayward, worthless and defiled. 
While He performs His sanctifying work. 

And yet this work in ev'ry child of God 
He prosecutes, so long as life remains, 
Though it should be prolonged for scores of 

years ! 
He lovingly with them abides, and bears 
Their imperfections, wanderings and faults, 
Backslidings, want of holiness, and still 
Remaining sin, until the end of life. 
At which is closed His sanctifying work— 
They, being fitted then, to dwell among 
The si)irits of the just made perfect all 
In holiness, and meet for heaven's joy. 

This heav'nly love, this love of God to men, 
Unboundedly transcends all other love, 
In long forbearance, patient waiting, with 
The objects of that love. They fail so much 
In corresponding gratitude, and in 
Attachment and fidelity to Him 
For all His grace and saving love to them. 
So slow are they to fully compreliend 
The magnitude of their indebtedness 



156 THE BOOK OF HEAVEN. 

To His rich sov'reign love in their belialf,— 
Selecting thein as heirs of endless life, 
Pursuing them with watchful guardian care 
Ere they had sought His grace, or asked His 

love. 
Or thought upon His claims supreme, to their 
Obedience and unchanging love to Him ; 
But living still in folly and in crime, 
While ever wandering afar, and yet 
Still farther onward, in the devious paths 
Of guilty alienation from the Lord. 
This love pursues and finds them there, in sin ; 
And, tenderly, in loving arms takes them up. 
And washes all their guilt away in that 
Atoning blood which freely flowed for them. 
When Love Divine hung bleeding on the cross ; 
And gives to them the spirit now of life. 
Of purity, of holiness and grace ; 
And thus, from condemnation rescues them, 
And also from the reigning pow'r of sin. 

And even after being thus redeemed 
From Satan's thrall, and from the awful curse 
Their sins deserve, yet still how much in them 
Is found of sad unfaithfulness to God ! 
How oft they manifest such want of love 
Responsive to that love, which sacrificed 
So much that they might be redeemed and saved ; 
So much of heart and life they give to that 
Which is opposed to their Redeemer and 
His righteous cause — "This present evil woi-ld." 
Its friendship they so often seek, although 
That "friendship " must be "enniit}' with God." 
And thus a heart divided, partial love. 
Is all they have for Him ! But yet His love 
Is not withdrawn, nor weakened, though it may 
Be then concealed from them, and seem as lost, 
Or may expression have in chastisements 
Inflicted by his faithful hand. " For whom 
He loves He them chastises for their good; '* 



DISS ER TA TION XIIL I57 

To draw them from the idols of the heart, 
Tliat in himself they may have chief delight. 

But yet, " The mountains may depart. 
The hills may be removed, but not from thee 
My kindness shall depart, or of my peace 
The covenant shall be removed, saith He,. 
The l^ord thy God, who on thee mercy hath." 
Although tliere need may be that He should tliem 
Afflict, His love for them remains unchanged. 
And tlius His promised faithfulness may well 
Sustain and comfort those, who seek and find. 
And sharers are in Heaven's wondrous love. 

Tliey may exultingly exclaim, as by 
The Book of Heaven warranted they are : 
^'Who from the love of Christ shall sever us? 
Not death, nor life, nor angels, good or bad. 
Nor principalities, nor pow'rs, nor thhigs 
That preseiit are, nor things to come, nor height. 
Nor depth, nor any in creation wide 
Shall able be to separate us from 
The love of God, in Jesus Christ our Lord." 
How great, how strong ineffably, tliat love! 
Not hell, with all its powers, ever can. 
And Heaven will not, ever quench that love. 

The Book of Heaven stands alone in this: 
It teaches and i-equires of men to love 
With kind, forgiving love their fellow-men. 
Of every class, yea, e'en their enemies 
To love, and all who hate and do them wrono-, 
With love of tender pity and of help; ^ 

To render good for evil done ; and them that curse 
To bless, their good and their reform to seek ; 
To pray for those who persecute and hai'in ; 
And kindness for unkindness still to show; 
And evil thus with good to overcome. 
Instead of being overcome thereby, 
As, when resentment and revenge awake, 
Tndulgiig thus the evil of tlie one 
Wlio does the wrong by him who suffers wrong. 



158 THE BOOK OF HEAVEN. 

Whereby liis evil likeness is assumed, 

And, hence, of evil he is overcome; 

The others' malice, causing malice in himself. 

But this the Book condemns. Not ill for ill, 

But good for ill ; not hate for hate, but love 

For hate, it teaches and requires of men. 

That God-like they may be, who loves, and who 

Bestows His bounties manifold on those 

Who Him dishonor, trampling on His law. 

How high those precepts are, of Heaven's Book, 
Above the precepts and the thoughts of man ! 
They contravene his feelings and his views. 
His rules and selfish "codes of honor" high. 
Devised by man's Satanic spirit proud, 
Wliich would retaliate and take revenge 
For every injury, however slight. 
This world's selfish maxims all they contravene. 
And all its cherished sentiments anent 
What fitness and propriety demand 
In self-defence, that men of honor may 
Their dignity preserve, their rights maintain, 
And vindicate themselves by vengeance had 
On all who would offend or offer wrong. 

These precepts of forgiving love revealed 
In Heaven's Book, their origin could not. 
By any possibility, have had 
On earth. They never could have sprung from 

man's 
Revengeful, selfish, unforgiving heart. 
Of which the native feeling is: — "As he 
Has injured me, so I will injure liim." 
Tliey are of Heaven; only thence they come. 
Their source is there, their pleasing voices here, 
But wafted downward through the Book of Love, 
The first of Books these precepts to proclaim. 
Nor would they ever have appeared in books 
Of men unless from Heaven's Book received. 

But does this law of love embodied in 
The Book imply that evil-doers should 



DISSERTATION XIII. 159 

Not be restrained, nor punishment endure 

For their nefarious deeds ! Nay, verily, 

The book itself explains : '• The law is for 

The lawless and the disobedient made." 

Both to restrain, and likewise to inflict 

The penalty, by evil deeds incurred. 

Altliough no man should now retaliate 

Nor vengeance take for injuries received ; 

Yet evil-doers must not be exempt 

From punishment, nor liberty enjoy 

Of prosecuting their pernicious ways. 

The book provision makes for dealing with 

All such as thus : — "Do not avenge yourselves: 

For mine the vengeance is; I will repa}', 

Saith God." The mode He also hath oidained, 

By which the vengeance due inflicted ought 

To be on evil-doers here on earth. 

The ordinance of civil government 
Appointed is of God, to answer this 
Design to punish evil-doers ; men 
To vindicate, protect and shield from all 
Injustice ; vengeance visiting ou those 
Who law transgress, or do their neighbor 

wrong. 
The civil ruler being, as declared, 
" The minister of God for good ; " and " a 
Revenger, wrath to execute on him 
That evil doth," invested stands with full 
Authority to vindicate the law. In him 
Is lodged the power, even over life. 
And death; "He beareth not the sword in 

vain." 
Now, his investiture therewith implies 
The duty of inflicting punishment 
On evil-doers, even to the last 
Extreme — of life for life. As God ordained 
This righteous law for all the human race ; 
That "whosoever sheddeth man's life blood. 
By man," through law, "shall his life blood be 

shed." 



100 THE BOOK OF HEAVEN. 

That, " vengeance is the Lord's " ; and thus on 
earth 
The same He executes through officers 
Of civil government; "the ministers 
Of God for good " ; executors of '• wrath," 
On evil-doers not the wrath of man, 
Aroased tln'OUTh passion and revenge, but that 
Ordained of God by law prescribed to save 
Society from harm and men protect 
From violence and usurpation of 
Their rights — offenders being made to bear 
The righteous penalty of violated law. 

But though the Book of Heaven thus allows 
To seek redress for injuries received, 
And also to protect both property 
And name, it, nevertheless, discourages, 
Nay, pointedly condemns, that spirit which, 
On grounds of selfish riglits, in every case 
Exacts full restitution for all wrongs. 
Concession, yielding, seeking others' good. 
It forcibly inculcates; rather than 
Insisting on the legal principle. 
As said : — " of eye for eye and tooth for tooth," 
This being foreign to that character 
Required and formed in imitation of 
The wonderful, self-saciificing love 
Of Christ, in suffering. His enemies 
To save. In which He his example left 
For men to imitate, in doing good. 
But in the exercise of love for all. 
At times, its best expression must be made, 
I'y having evil-doers righteously 
Restrained by law, and punished for their 

crimes. 
Not merely that the lawless be reformed ; 
But, by securing thus the good of all. 
The welfare of society at large. 

The Book of Heaven down to earth conveys 
The love of Heaven. There among the race 



DISSER TA TION XllL 161 

Diffusing it for universal good. 
By it a glorious vista opens up, 
From earth to heaven, through the clouds and 

mists 
Of sin, and all its overshadowing ills ; 
Where men may gaze afar, and there behold 
A God of love, " inviting them to look 
To Him, and thus be saved " : to imitate 
His loving and forgiving character. 
Till, with His image blest and beautified. 
They are at length prepared to share in full 
His peace and joy and everlasting love ! 
11 



162 THE BOOK OF HEAVEN. 



DISSERTATION XIV. 

The Book of Heaven fitting imagery 

May have in earth's abounding, clear and cool 

Supply of waters, minist'ring in such 

Diversity of form to countless wants 

Of man, and all wherein are life and breath. 

Now thus we briefly view it emblemized. 

We contemplate it as a crystal spring 

Of living waters, welling up without 

Cessation, clear and cool ; inviting all 

To stop and quaff its pleasant, cheering cup 

Of life. The pilgrim, Zion-bound, descries 

It just beside liis path; and then his heart, 

Already faint, is glad ; his spirit, now 

So weary with the heat and journey of 

The way, rejoices in its solacing. 

Its soul-reviving, grateful, cheering draughts! 

Refreshed and comforted, he sits with joy 
And great delight beside the sparkling spring. 
Admiring the un wasting copiousness 
And pearly purity of its .supplies. 
So ample and consoling, full of grace 
And sweet encouragement, of strength and liope; 
For all the countless weary travellers 
On Zion's highway, journeying onward, glad 
In prospect of the distant promised land — 
Now more inviting as they still advance. 
Until, in rapture viewing from afar 
The pearly -gated, golden-streeted, bright 
And beauteous city's glorious light. 
Effulgent over all the region, where 
Their toilsome journey terminates in rest: 
Inspiring them to persevere and press 
With ardor on, to reach that lovely liome ! 



DISSERTATION XIV. 163 

How oft and pleasantly the pilgrims meet 
Ai-ouiid the cooling spring, and there recount 
Tlie various advantages obtained 
By their partaking of its gushing streams ! 
Thus, one had been so weary on the way, 
He almost had despaired of reaching the 
Desir'd home, the promis'd land of rest ; 
But soon the cooling draughts new life restor'd, 
To press with vigor on. Another one 
Had even doubted if his feet were on 
The way of life, until he reached the spring. 
Whose heav'nly waters all his doubts dispelled. 
Another on the way was drooping and 
Disconsolate, without religion's joy ; 
But, drawing from salvation's well, 
"The peace of God", with gladness fill'd his 

heart ! 
And thus are all refresh'd : " they go from 

strength 
To strength, " while pressing toward the pleasant 

land. 
Again, the Book of Heaven we conceive 
All emblematic, lovely, purling brook. 
Whose living waters have their rise hard by 
The mercy-throne on high, outgushing from 
The smitten Rock of Ages, bearing thence 
A free salvation for the sons of men. 
And flowing on, a cooling brook, to quench 
The ever-restless thirst of earth and sin, 
And all the weary travellers revive, 
Who journey on with faces Zion-ward, 
But nearing still the land of rest and joy. 

These sparkling waters, to the eye and ear 
How pleasing ! as they dance and bound along 
The pearly bedded, shimmering brook. 
Where rarest sacred gems and precious stones, 
With purest golden grains of trutli divine. 
Do ever glisten, shine and sparkle, through 
Those limpid, singing waters, winding there 



164 THE BOOK OF HE A YEN. 

Meandering, now through the blooming vales 
Of cheeruig gospel invitations sweet, 
And now through redolent and shady groves 
Of faithful, great and precious promises ; 
And evergreens of grace divine, that grow 
Beside the sylvan stream. The lovers here. 
Whose hearts are joined in sacred ties, delight 
To linger, while communion sweet, among 
Themselves they hold, and with the spirit of 
The brook, who caused its flow, and over it 
Presides, — by whom inspired they sweetly sing, 
And, with an overflowing heart, rejoice. 
With an ineffable and glorious joy ! 

We contemplate it, too, in emblem as 
A broad and flowing river, having for 
Its sourc3, the distant, everlasting hills 
Of sov'reign love and grace ; but with the stream 
Of time unites to irrigate the earth. 
And spread forth joy among the human race. 

Where'er this beauteous, placid river flows. 
It carries with it life, and health, and peace. 
The barren parts of earth these waters heal 
And fertilize. Sin-blighted moral wastes 
Are made to bloom, and in the verdure sweet, 
Of gentle piety stand forth arrayed ; 
While trees of fairest foliage and fruits 
Of choicest heav'nly growth, unfold themselves 
Along the shady banks, both far and near. 

This river onward, and still onward, flows. 
Until it finds and empties in the sea, — 
The rock-bound, dismal, barren, dark dead-sea. 
Where nought of life was ever found. The sea 
Of dead humanity — dead in guilt and sin. 
But to this sea the river healing brings, 
And life is found, eternal, heavenly life. 
Where heretofore no life had ever been. 
Now on its banks the fishermen spread out 
The gospel-net ; and multitudes are caught, 
And carried to the heav'idy Master's home. 



DISSERTATION XIV. 1G5 

These healing waters in their onward flow, 
Have reach'd at length that deep and wide, im- 
mense 
And dreary, dark dead-sea of moral death — • 
The festering, the lifeless Pagan world. 
How vast, that mighty sea of stagnant death ! 
Where death, and only death, had reigned .so 

long ; 
But now the healing virtue comes of this. 
The river of Gospel grace, and life appears — 
True Spirit-life, that never knows an end. 

O what a glorious river, flowing on ! 
So may it never cease to flow till life 
Shall everywhere abound, and people all 
Rejoice, partaking of its flowing health. 

The Book of Heaven's emblem now may be 
A wide expanded, vast and open sea. 
Spread out, and filling all the space between 
Us here and yonder distant heav'nly land — • 
A sea where life, in great variety, 
And of the choicest natures, much abounds. 
There, too, are precious products of the deep ; 
With richest treasures great, and truly rare, 
Not elsewhere to be found — but sought with care 
And constant diligence by men of skill, 
Who wisdom have what constitutes true worth 
To know, and is to them unwasting wealth.* 

A sea, for joyful intercourse and most 
Enriching traffic, still to be maintained 
Between this near and that far distant land ; 
An intercourse much limited as yet. 
Compared with what shall be in time to come. 
When earth's inhabitants shall understand 
The boundless worth of those celestial wares. 
In such abundance there awaiting them. 
To send, and freely thence convey them home, 
Across this wide, but safe and open sea. 

Yet some e'en now there be who knowledge 
have 



166 THE BOOK OF HEAVEN. 

Of that far distant, rich and lovely land, 
And of its treasures choice and rare. Their ships 
Are traversing this sea, and precious freights 
Transporting home. Thus heav'nly riches they 
Lay up in store, which rust's corrosion ne'er 
Can touch, nor thieves break in upon and steal, 
Nor moth consume, nor to themselves take 

wings 
And fly-away, nor ever waste, nor fail 
On earth, nor long as endless life endures. 

This sea can boast its telegraphic line. 
By Wisdom infinite and Love divine 
Therein, for good to man, hath it been laid : 
Extending all the way across, from shore 
To shore from here on earth to heaven beyond. 
Li composition, both of heaven and earth : 
It human is, and is Divine. In it 
Duality of natures are combined; 
The individuality but one ! 

A line of perfect mediation, then. 
And amicable intercourse between 
The sov'reign Tlirone in yonder Heav'n and 

men, 
The subjects here on earth. A line it is 
Tliiit never dies, nor breaks, nor chafes, nor fails. 
But ever-living, ever-able to convey 
All messages in truthfulness, and, with 
Rapidity of thought, from there to here, 
From here to tliere, that distant heav'nly land. 

Nor does this wondrous line its work perform 
But by an agent suitable, and yet 
Livisible to man. The spark Divine, 
Electric, spiritu'l, is in this line 
Employed. It is by it that, through the Line, 
The message comes from God to men ; and so 
By it, but through the Line, the message goes 
From men to God. He by his Spirit speaks 
To men, through Christ, the mediation Line ; 
And they, through Christ, by that same Spirit's 
aid, 



DISSERTATION XIV. 167 

Respond, and hold their intercourse with God. 

How marvellous this telegraphic line ! 
Not only reaching to the Heav'nly throne, 
But through it, as an intermediate point, 
From place to place, the most apart, on earth. 
Tlius, through this Line, the urgent message from 
The anxious, prayerful mother's heart, will reach 
The Throne of love and grace ; and from the 

Throne 
Pass to her prodigal, and wayward son ; 
Sojourning in some very distant land ; 
And there, with wondrous pow'r, on him prevail, 
To turn his feet from paths of vice and crime, 
To paths of safety, piety and peace. 
Her pleadings thi-ough this Line he hears, though 

miles 
By many thousands intervene ; and then 
Forsakes his cups and games, eschews his loose 
Companionship, and, heavenward his face 
Directing, earnestly pursues the way, 
And lives to meet with her in glory there ! 

How efficacious, then, the message through 
This Throne-connecting, telegraphic Line, 
Which may be sent from point to point on 

earth ! 
But all is through the medium of the sea. 
How beautiful! how far past finding out, 
The length and breadth, the deptli and fulness of 
This wondrous earth and Heaven-bounded sea ! 
And yet, with all jits matchless beauties rare, 
Its fulness, riches all, and grandeur, we 
But see the Book of Heaven emblemized ! 



158 ^'^^' BOOK OF UEAVEN. 



DISSERTATION XV. 

The Book of Heaven not inaptly may 
Be styled a Mirror, beautiful and choice 
In all its parts, and in its brightness most 
Resplendent; wrought by greatest heav'nly 

skill ; 
Excelling in the truthfulness of its 
Reflecting power. There a man can see 
Himself just as he is, or foul or fair. 
And not alone the man external — not 
The merely outward life and character — 
This Mirror will reveal ; but such is its 
Amazing power, forth it brings to view 
The likeness of the man within, the thoughts, 
Affections, inclinations, right and wrong ; 
To form this perfect image, all combine. 

'Tis of the greatest value, then, for men 
Who wish to know themselves, by proper use 
Thereof, — as it direction gives, — can learn. 
With certainty that never fails, just what 
They are. To witches and phrenologists 
No need to have recourse, to know what is 
In man : such as propensities to ill. 
Which must be crushed, and qualities foi 

good 
Which culture should receive ; as all of these 
This Mirror will reveal in clearest light ; 
And will assistance, free from error and 
Delusion, still afford to all who do 
Sincerely seek their character to mould 
In harmony with truth, and principles 
Of righteousness, of purity and love. 

But then, alas ! how numberless they are 
Who great reluctance have to see themselves 



DISSERTATION XV. 169 

As by this faiiliful Mirror shadowed forth ! 
Their own true moral image, brought by it 
To view, appears of such unseemly form. 
That it to contemplate, to them can no 
Complacency afford ; it seems so vile, 
Distorted and disfigured, with tlie sores 
Of moral turpitude all sin defil'd ; 
The leprous evil fest'ring in the heart ; 
And thence pollution spreading o'er the life. 

They hateful to themselves appear, and thus 
Are conscious made of ill-desert; and that 
They must obnoxious be, to such as pare 
And holy are. Of retribution, thus. 
The fear awakes. They feel there must for 

them 
Be vengeance from the righteous Judge of man: 
The world-to-come is dreaded as a place 
Of evil doom, of everlasting death ! 
No marvel, then, that they reluctant are 
To view themselves in Heaven's Mirror bright. 

In its revealing power, wonderful 
Exceedingly it proves in this, that things 
Invisible it sets in sight of men — • 
Obscurely though, as if reflected by 
Metallic polished surfaces, such as 
The mirrors were in ancient Bible lands. 
And not as looking on them " face to face.'] 

The wicked man, while in his course of sin, 
By gjvzing in this INIirror may behold 
The'^image foul, not only of himself. 
But of another, vastly fouler still 
The image all-satanic, peering from 
Behind his own ; the leering countenance 
Of the apostate fiend, who urges him 
To deeds of crime, and all that can pollute 
The soul— it fitting for eternal death ! 

Of this malignant and satanic face 
It is the likeness, which the wicked man 
Is gradually transferring to liimself. 



170 THE BOOK OF HEAVEN. 

Which fiendish image being finished by 
A life of sin, he fitted is to go 
To his own place in companj' with all 
Who Satan's image bear — tliat mark of hate 
And of hostility to God, which shuts 
Tliem out from where He dwells, and then con- 
signs 
To such a place as they are fitted for 
By sin. Where all who Satan's image have, 
Are gathered unto him, for his they are 
By clioice, and him they loved to serve. So 

they 
And he, together, have their awful doom. 

But, of the things invisible, not those 
Alone alarming and foreboding ill 
Are shadowed forth, but also such as are 
Delightful, sLill inspiring hope and joy. 
The anxious one, while gazing on himself, 
His own deformity deploring, and. 
With prayerfulness, redemption seeking, may, 
Besides his own, another image view. 
Of pleasing countenance, and lovely to 
Behold, with some resemblance of himself, 
But yet much "fairer than the sons of men " 
Inviting, truly lovely, kind and good. 

The face appears as of the son of man. 
But bears the aspect of the Son of God; 
The lineaments Divine are there ; 
" The glory, even of the only One 
Begotten of the Father, full of grace 
And truth " — a face all full of heaven's love, 
Of heaven's kindness, gentleness and joy ! 
Which glorious face the man of faith and 

prayer 
'• Beholding, gradu'lly is changed thereby 
To that same image — even so as by 
The Spirit of the Lord " — in such a way 
As none but He can change, can renovate, 
Remodel and transform the soul of man. 



DISSEETATION XV. 171 

But, though it is the Spirit of tlie Lord 
Who by his new-creating power works 
The gracious change, whereby the man is made 
To bear the image of the Heav'nly Face ; 
Yet his beliolding of that face remains 
A special means through which the Spirit works, 
While sanctifying and transforming man,— 
Imparting thus to him the image of 
The Lord. The man beholds; the Spirit works 
And efhcacious makes the agency 
Of man himself in his release from sin 
And restoration to the image of 
His Maker, God. Wliose glory he beholds 
There shining in the face of Jesus Christ, 
The lovely likeness into which he is 
Transformed while in the mirror's light 
He stands, and gazes with admiring eyes 
On tliat so mildly-beaming, lovely face ! 
A model of perfection stands in view. 
All virtues, graces, cliarms of heart and life — 
Supreme regard for God, His honor and 
His cause ; and tender sympathy and love 
For man, shine out for imitation and 
Encouragement, in all endeavors to 
Obtain a lovely character like that 
Displayed unbhimably by Him Avhose life 
On earth devoted was, with never flagging zeal, 
For others' good — a pleasing character 
In sight of heaven, such as fitting is 
For that sweet home of purity and love. 

By all who would this character secure 
The Mirror ought persistently be used. 
Its use is indispensable. By it 
Alone can tliat self-knowledge be obtained 
Whicli men require for ordering the heart 
And life in harmony with Heaven's laws. 
It lucidly reveals to men, both what 
They are and what they ought to be. To view 
It brings their imperfections, follies, crimes, 



if 2 THE BOOK OF HEAVEN. 

And even all that hidden from the eyes 
Of others lie — the evils of the heart, 
Its native enmity to God, its love of shi. 

The Mirror brings to light the darks, corrupt 
Recesses of the heart, and thus 
Enables man to see how greatly his 
Own nature is depraved — his very heart 
Deceitful, — even so as to deceive 
A man himself with flatteries, that he 
Is not of evil heart, nor much opposed 
To God. ' But in the Mirror's light the heart 
Is seen to be "a cage of birds unclean " — , 
Of "evil thought, of murders and of thefts. 
Of fornications, blasphemies " and crimes : 
That " desperately wicked is the heart," 
That " with all diligence it must be kept, 
For out of it the issues are of life." 

The man of faith who has been born again. 
And is regenerate — a loving child of God, 
Himself beholding in this Mirror, finds 
A twofold image there, yet blended not; 
An image foul is seen, and one that's fair. 
Of liim who is of sin the father, one 
Tlie likeness bears, and one the likeness of 
The Son of God. Two natures meet in liim : 
Satanic one, the other one Divine. 

The Mirror, one reflects as " Spirit," and 
The other one as " flesh " ; " the old man " one. 
And one ^'the new." These always hostile are 
One to the other. Each the other one 
Persistently intends to kill ; and war 
P)etwixt them is maintained until the child 
Of God at length forsakes the earthly tent 
And takes his homeward passage to the skies. 

But whether this diialit}- of state. 
On part of those renewed, accounted for 
May be on any human grounds or not, 
Yet its reality, most clearly stands 
Reflected in the lieav'nly Mirror's light ; 



DISSERTATION XV. l73 

In both, examples of the Saints, and in 
No less the plainest precepts there revealed. 

Tiie most renowned and eminent of all 
The Saints of God displayed the presence of 
Inherent sin and saving grace in them 
Contending ever and anon ; now one. 
And tlien the other, fairly, gaining the 
Ascendency; a dual nature thus 
Exhibiting ; the one delighting in 
The law and service of the Lord, while yet 
The other one breaks forth in grievous sin. 

The great Apostle, eminent beyond 
Comparison for his devotion, zeal 
And consecration to the cause of God, 
Bemoans himself because of sin that dwelt 
In him, preventing him attaining to 
That sinless life to which he still aspired. 
" The good," lie says, "I would, I do it not ; " 
" But what I hate I do." "- Now if I do 
The evil I would not, it is not I 
That do it, but 'tis sin that in me dwells." 
The sinful nature still was there, although 
He had outstripped all others in his high 
Attainments toward perfection, and the full 
Eradication of all evil from 
His heart, which longed for full conformity 
With Heaven's law — the holiness of God : 
But which, while in the body, he well knew 
Was not attainable by him, nor by 
The most devoted servants of the Lord. 

To God's regenerate people, thus 
He writes — " The flesh against the spirit lusts ; 
And so the spirit 'gainst the flesh, and these 
Are contrary, . . So that ye can not do 
The things ye would." They would obey the 

law 
Of God with sinless heart and life ; but sin 
In them remaining, hinders this, and makes 
It on their part, impossible to reach 



174 THE BOOK OF HEAVEN. 

"The higher life, of living without sin." 

They ''can not do" the things they would; and 

what 
They hate they do, through sin that in them 
dwells. 

In all the Book of Heaven, only one, 
Apart from Christ himself, is brought to view 
•Who cherished the belief that he had reached 
The high perfection of a sinless life. 
Tliat one was Saul of Tarsus, prior to 
Conversion. Cultivating zealously 
His Pharisaic righteousness, he then 
Believed that his obedience was complete — 
That he was " blameless, as to righteousness " 
Wrought out by formal keeping of the law, 
In strict accordance with the rules prescribed 
By that self-righteous sect to which he then 
Adhered. He '' was alive without the law," 
Without a consciousness of its high claims — 
Its reaching to the very thoughts, intents, 
And feeling of the heart, no less than to 
The outward actions of the life. He then 
In his own estimation, fully reached 
The whole demands of Heaven's law, 
In full perfection of a sinless life. 
He thought his heart was all it ought to be, 
Quite free from sin, and all his life the same. 

But, when conversion came, his latent sin 
Revived; and all his hopes of Heaven, through 
His sinless keeping of the law, then died. 
And ever after his confession was : " Sin 

dwells 
In me." " The good I would, I do it not; " 
•• But what I hate I do." "I find a law. 
That when I would do good, then evil there 
With me is present, hindering the good." 
•• The law of sin I serve, and serve the law 
Of God." I'm both a sinner and a saint. 

This double image, clearly visible 



DISSERTATION XV. 175 

Appears, to all who have been bora again, 

When in the Minor's light they stand, if they 

In any measure verily have gained 

A proper knowledge of themselves, and of 

The law a extent, which is '' exceeding broad." 

But ignorance of these may readily 

Originate the flattering conceit 

Of having reached the high perfection of 

The saints in light, in living without sin. 

Now anyone while entertaining this 
Belief, that he has ceased to sin, should cease 
To use the prayer the Saviour taught his saints 
To use, for it implies the daily need 
Of pardon, even as of daily bread. 
A prayer for that of which there is no need 
Would be but mockery of God. The man 
Who has mo daily sins, forgiveness does 
Not daily need to ask. He must dismiss 
This prayer, or this i)etition at the least 
And thank the Lord, ^-that he is not like" 

those 
Who pardon daily feel their need to ask. 

The saints of God, this Minor using, might 
He oft discouraged, viewing this so vile 
An image of the darker side of self. 
Presented to their view. But, then, they have 
The sunny side of self to contemplate — 
Tlie growing image of the Heav'nly Face. 
And, by their constantly beholding of • 
That face, are gradu'Uy receiving *' grace 
For grace " ; assuming to themselves the form, 
The Iruth, the beauty, sanctity and light, 
Of holiness — o£ Heaven's character 
In full. If faint and ready to despair, 
When looking at their own defects, their own 
Inherent sin and daily faults, in thought, 
In wcn'd and deed, then let them look on Him 
In whom, and for wliose sake alone, they find 
Acceptance, pardon and eternal life — 



1 76 THE n 00 K OF ItEA VEN. 

'^ The aiitlioi- and the finisher of faith," 
Of grace in tlieni begun — whose promise is, 
That He will carry on that work to full 
Perfection, crowning it with heaven's joy. 
Grace in them here will burst in glory there ! 
" These trees of righteousness, the planting of 
The Lord," are seen to have their swelling buds 
And op'ning blossoms all beset with thorns. 
While struggling here for nobler, higher life; 
But these by reigning grace shall still unfold, 
Sliall burst and bloom at length in heaven's light, 
Effulgent with tlie glorious flush 
And beauty of the paradise above ! 

What charming heav'nly images are brought 
To view for those who heaven's Mirror well 
Employ. They gaze upon the beauties of 
Immanuel's land, and all the graces of 
His own redeeming and tiansforming face : 
While heaven's truth, its lovelines.^t and light, 
Them overshadow, changing theni thereby, 
Through gradual transformation, into all 
Those heavenly beauties on which they gaze. 

How vastly different these effects compared 
With those resulting from the gazing on 
Continuously this world's promised good ! 
Which in its book of many volumes, both 
The written and unwritten, lies portrayed. 
This constitutes the world's Mirror, into which 
Are ever gazing all the devotees 
Of earth and sense. Its riches and its fame, 
Its honors, pleasures, gayety and show. 
Its fashions, pageantry and pomp, rellect 
Their images incessantly from this 
Broad Mirror's face ; and ever and anon 
Are falling forcefully on mind and heart 
Of all who ]nake this world's good their chief 
Pursuit. The sad effects are easily 
Surmised. The earthly image gradu'lly 
Must grow, effacing all besides ; the soul 



DISSERTATION XV. 177 

Saffusiiig mo]"e a;:d more with worldly life 
Its evil passions — avarice and foul 
Deceit; with selfishness, revenge and hate; 
False-heartedness, and vanity, and piide. 

All these and such are features of this world's 
Enchanting goddess whom they so admire ; 
And, by admiring, have her image to 
Themselves transferred — the native consequence 
Of human nature's psychologic laws. 
The moral image we with fondness gaze 
Upon unconsciously, is to ourselves 
Transferred ; by loving and beholding it, 
The very same resemblance we assume. 
As those who love and look upon the charms 
Of heav'nly beauty, innocence and truth, 
Such moral graces gather on themselves ; 
And those who lovingly still look upon 
This world's defiling charms are changed thereby, 
Their moral nature made to harmonize. 
In taste and character, with that on which 
Their admiration and their gaze unite. 

How baneful to themselves the course pursued 
By all the votaries of earthly good. 
And devotees of worldly fashion, as 
Upon their mirror aye they gaze ! to them 
Displaying vividly, in winning guise, 
An image of this present world ; but yet 
Alas ! not seen, nor realized by them. 
With moral features so distorted, all 
Averse to God, his holiness and truth. 
Aglow with evil passions, ever dead 
In worldliness, in vanity and sin ! 
Hence, silently this image works in them 
A gradu'l transformation, more and more 
Unfitting them for intercourse with God 
And heaven's sacred, undefiled employ. 
This world's Minor, everywhere stands forth 
To gaze upon ; reflecting everywhere 
A perfect likeness of this world itself, 
12 



178 THE BOOK OF HEAVEN. 

In all its disregard of God, His claims, 
His government, His gospel, and His grace; 
Disowning His authority, and bent 
On self-indulgence, — whether in or out 
Of harmony with what His law demands 
It stops not to inquire, nor does it care. 

This image falls on all, and ev'ry where ; 
And leaves on almost all some likeness of 
Itself. On some a perfect image is 
Impressed, their natures are so sensitive 
To ev'rything of wordly caste ; it has 
For them such fascinating charms, they have 
A perfect image on the soul impressed: 
They thus are rapidly transformed, in heart 
And life, to whatsoe'er the world presents. 
Adapted to allure and draw them to itself. 

How very great the need to guard against 
This ever-present power which the world's bright 
And flashing Mirror throws on all around ! 
How vividly appears the value of 
The heav'nly Mirror ! Also with what care, 
And constant diligence it should be kept 
In view, that all its images of vast 
And most intrinsic magnitude of truth 
And beauty, spiritu'l and eternal things. 
May rest upon the soul — transforming and 
Pj-eparing it, for fellowship with God. 

The gain, the benedictions, O liow great, 
Ineffable, enjoyed and in reserve 
For those whose constant practice is to look 
With "open face " and with admiring gaze 
On Heaven's Mirror, throwing heaven's light. 
Transforming them to Heaven's image fair 
And fitting them to enter on its joys ! 



BIS SEE TA no N X VI. 179 



DISSERTATION XVI. 

The Book of Heaven high authority 
Recounts as part of Heaven's panoply, 
Wherewith to fight the battles of the Lord. 
The Christian soldier fails to be equipped 
For Heaven's warfare if he carry not, 
Nor aptness have to wield, the Spirit's sword. 

The sword, the Holy Spirit, by the hands 
Of men inspired, tlie work to execute, — 
Constructed, forged and tempered, sharpened and 
Embellished with inscriptions glorious 
And signs celestial, burnislied and prepared 
With such consummate skill and art Divine 
That none with it may once compare in strength 
And all effectiveness, in warring with 
The foes of God and enemies of man. 

" It sharper is than any two-edged sword 
Of greatest human skill, " e'en piercing to 
The sundering of soul and spirit, joints 
And marrow, — reaching also to the thoughts 
And all the deep intentions of the heart." 

The sword of man may pierce through muscle, 
bone 
And nerve, and reach the seat of mortal life ; 
But only to this sword of God belongs 
That subtle keenness whicl) can penetrate 
The heart's emotions, laying bare their caste. 
Surprising oft the bosom where they dwell. 

" The Word of God, the Spirit's sword" en 
dowed 
Must be with mighty power, even to 
Resistlessness, in that, omnipotence 
Originates and strength to it imparts. 
The words of the Almighty constitute 



180 THE BOOK OF HEAVEN. 

The Spirit's sword. Such words oQinipotent 
As said, " Let there be light ; and liglit there 

was " ; 
By which all things created were ; that Word 
Of mighty power by which all things are still 
Upheld, which regulates and governs all 
The vast and complicated universe 
Of God, in nature, providence and grace. 
How mighty, then, the Spirit's sword, to slay 
And put to flight the foes of God and truth ! 

A halo bright of glory and renown 
This sword encompasseth ; descending down 
From ancient times peculiar to itself. 
A bloodless sword, indeed, yet famous and 
Of great eclat, from threefold grounds at least. 
The glorious and exalted name of Him, 
The Artisan, in being infinite, 
Divine — the excellence and high renown 
Of tliose illustrious ones who fought 
And conquered, have therewith ; and also from 
The brilliant victories it hath achieved. 

This sword is that not used by man alone, 
But God himself the same employs to slay 
And put to flight his enemies, who seek 
The endless ruin of the souls of men. 
'Tis called the Spirit's sword, not merely as 
The work and product of His skill, for use 
Of man ; but also as by Him employed 
To slay the enemies earn ate in man. 
Against the Lord and His anointed Son. 

Degenerate and sinful man must be 
Remodelled by the Holy Spirit's work ; 
But Scripture truth the instrument he makes 
Whereby they renovated are and made 
New creatures, loving then and serving God. 

\w execution of His office work 
The Holy Spirit takes the things of Christ, 
And shows them to His saints, them to inspire 
With life divine. But, then, the things He takes 



DISSEB TA TION X VI. 181 

Are only those embodied in the Word 

Of God. He nothing new reveals ; has no 

Additions to that Word. Concerning Christ, 

The sum of all the truth the Spirit shows 

To men, them to redeem, is treasured in 

The Book of Heaven. Hence, the Saviour saith, 

" The Spirit shall to your remembrance bring 

All things " ; implying that these things alieady 

are 
Revealed. And these He takes, men to convict 
And to convert ; their native enmity 
To slay, and conquer them in love for Christ. 

Thus honored is the Sword, and famous made, 
Because employed by Power Infinite 
To conquer and subdue the evil hearts 
And stubborn wills of men ; reducing them 
To sweet subjection, loyalty and love 
To God and to the gospel of His grace. 

The mighty Chieftain of the hosts of God, 
" The Captain of Salvation," famous made 
The Spirit's sword by using it alone 
In that most memorable conflict waged 
With His malignant foe, Beelzebub, 
The prince of all the diabolic hosts. 

The Saviour, by the Spirit led, now in 
The wilderness, and much exhausted with 
Protracted fasting, met the onsets of 
His subtle and malignant foe, at each 
Assault, and foiled him gloriously, — 
No other weapon using but that sword 
The Spirit has prepared. And, though witli skill 
The adversary changed the method of 
Attack, this sword alone the Saviour proved 
Efficient him to foil and put to flight. 

The foe, expert and cunning, his assaults 
Directed right against humanity's 
Most vulnerable points. As man is prone 
To self-i-eliance, rather than acknowledge his 
Dependence on the Lord, the Tempter first 



182 THE BOOK OF HEAVEN. 

Appeals to this propensity : " As Thou 

Dost claim to be the Son of God, and hast 

Ability to make provision for 

Thyself, tlien why not turn the stones to bread, 

And satisfy the cravings now endured? " 

Then, by a single, well-directed thrust 
With Heaven's bright and glittering sword, 
He being foiled, the blade he seeks to turn 
Against itself, and thus its force destroy ; 
"If man is to rely not on himself, 
But on the Lord's protecting care, now, then, 
Just verify the truth of what is taught. 
I place thee on this pinnacle, from which 
Thyself down headlong cast : the promise is, 
That angels shall thee keep, defending from 
All harm ; no hurt to thee can once befall. 
Since man must live upon the promises 
Of God." The adversary thus prevents 
The truth, and seeks to turn the weapon's edge, 
By urging that to which there is a strong 
Propensity in man — God's goodness to 
Abuse, and recklessly His laws transgress, 
Of nature and of grace, because He good 
And gracious is, and promises to keep 
All those who Him confidingly obey. 

Again, the Tempter, being worsted by 
The Spirit's sword, his next assault directs 
Against another point, through which in man 
He knows his victories are oft achieved. 
Ambitioi., and the love of worldly wealth, 
Of show and splendor, glovy and renown. 
So powerful in man, enfeeble him. 
And constitute a special point, through which 
This enemy prevails, to work his death. 

Now, through this point, so vulnerable in 
Degenerate humanity, his next 
Assault the wily tempter makes upon 
" The Son of Man." Since man can conquered 
be 



DISSERTATION XVI. 183 

So easily by promise of this world's wealth, 
With glory and renown, why not suppose 
*' The Son of Man " himself must also fall. 
When through humanity's supremely weak 
And vulnerable part He is assailed ? 
But here again the Spirit's sword is still 
Relied upon, and proves effective in 
Defending from this dexterous assault ; 
The foe defeating, putting him to flight. 
Discomfited and grieved at his repulse. 

Thus famous then was made the Spirit's sword, 
In that, by use of it alone, the Son 
Of God achieved this signal victory. 
In foiling and confounding this the most 
MaHgnant and most powerful of foes. 

" The Captain of Salvation " here in this 
Great conflict with Diabolus hath set 
To all His followers a plain and bright 
Example, ever memorable, which 
They are to imitate whene'er assailed 
By Satan and the enemies of God. 
Although He was divine, of boundless might. 
And having wisdom infinite, yet He 
Did not on these rely to conquer His 
Malignant foe ; but used alone the sword 
The Holy Spirit has prepared, and thus 
Exalted it as most effective and 
Essential to success — contending for 
The cause of God, of righteousness and truth. 

How apt is weak and erring man to have 
Recourse to weapons shaped and sharpened by 
The wit and wisdom he himself commands ! 
Human reason, skill, and strength of argument, 
Are not infrequently much more relied 
Upon to foil and turn to flight the foes 
Of God and truth than what the Saviour used. 
With simply — " It is written — He the Tempter 

foiled ; " 
Implying thus His boundless confidence 



184 THE BOOK OF HEAVEN. 

In the efficiency of Scripture truth. 

No little worthy, too, is it of note 
That Satan yields to the authority 
Heaven's Book without the least dissent: 
Admitting it the law supreme that from 
The written Word there can be no appeal, 
''- The devils do believe." In Satan's mind 
No scepticism lodgment finds, although, 
As fitting for the father of deceit 
And perfidy, he instigates the minds 
Of men to ev'ry form of unbelief. 

There, in the wilderness alone, were two. 
Both having clear and thorough knowledge of 
The world invisible, with its affairs, 
And its inhabitants and their estate, 
And what man ought to be, to please his God : — 
These both agree that Holy Scripture is 
The Rule Infallible and Ultimate 
To test the character and works of men. 

How altogether diff'rent Satan's course 
When standing all alone in presence of 
The Son of God, on whom he knows no fraud 
Can be imposed, from that pursued in all 
His efforts men to prejudice against 
The Word of God ; inducing them to hold 
And teach that Holy Writ is not of more 
Authority than are the books of men ; 
Or not so much : it being merely myths 
And fables fabricated by the wit 
Of men, for national or selfish ends. 

But in that lonely wilderness we find 
A combination strange of witnesses 
For God's inspired word — the worst and best, 
The lowest and the highest, morally; 
Both testifying to the written Word's 
Sn[)reme authority in sacred things. 
How great and notable the victories 
Achieved by soldiers in the camp of Chiist, 
No other weapon using but the Spirit's sword ! 



DISSERTATION XVL 185 

Not only persons high in station, snch 

As princes, potentates, and kings, but tribes 

And peoples, kingdoms and whole empires great, 

Have conquered been, evincing thus the might 

Inherent in the Spirit's sword to slay 

And vanquish, trophies winning to itself. 

The early ages of the Christian faith 
Were famous for the conquests then achieved 
By valiant men, who to the battle went 
While armed with none but this true Sword of 

God. 
The terms of that sublime commission they 
Received from their Commander them required 
To go and conquer all the nations for 
Their Lord ; yet not with weapons made by 

man. 
But with the sword the Spirit had prepared. 

With it equipped they forth to battle went, 
To war with Jews and Greeks, wlio them 
Despised, deriding all their armor as 
Hut "foolishness," and meriting contempt! 
Against tliem were arrayed the power vast 
Of wide-extended Roman rule, and all 
The bitter enmity of Jewish Scribe, 
And Pharisee, and priest. The haters all 
Of Christ the Lord one great encampment 

formed 
In opposition to the Christian cause. 
But fortli against them went the soldiers of 
The cross, no weapon in their hand except 
The Sword of God. With this they slew t!ie 

priests 
And prophets of the pagan gods ; and cast 
Their idols to the ground ; their altars, too. 
They overturned ; their temples closed ; and 

brought 
The empire proud of Rome to visible 
Subjection and allegiance nominal 
To Christ's authority and sov'reign rule. 



186 THE BOOK OF HEAVEN. 

Not all the wise philosophers who strove 
With skill the ancient worship to uphold ; 
Nor swarms of zealous and vindictive priests 
Who served the altars of the heathen fanes ; 
Nor yet the Roman legions, clad in coats 
Of mail, with helmets, battle-axes, swords 
And spears ; and leaders, urged by hate for 

Christ 
And zeal for pagan gods, like Julian, 
Were able to withstand the onslaughts of 
The hosts of God, as armed with that true 

sword. 
Their Leader, by His Spirit, had for them 
Prepared. They gained the conquest over all 
The marshalled hosts of pagan Rome : and He, 
The " Nazarene " despised, victorious rode 
All o'er the land. His captives leading in 
His grand triumphal march the portals through 
Of haughty ancient Rome ; and there, was hailed 
And crowned, as " King of kings and Lord of 
lords ! " 

The first great conquest over haughty Rome 
Was then achieved, but not the last, by this 
True sword of God. Though Rome succumbed 

before 
The sword's resistless force, acknowledging 
The right of sov'reignty to Christ the Lord, 
And for herself assumed the Christian name; 
Yet afterwards how sad and woful her 
Defection, when that mighty power, vast 
And overshadowing, arose, foretold 
In prophecy, as " Babylon the great," 
rhe " Harlot," Rome ecclesiastical, 
In union with "the Beast," the Papacy, 
Or " Man of Sin ; " who " sitting in the church 
Of God," assumed prerogatives divine: 
Himself exalting and opposing God. 
So that this old metropolis of all 
Idolatry returned to worship gods 



DISSERTATION XIII. 187 

And goddesses, created by herself, — 

Angelic gods, and saints she canonized ; 

And '' Mystery," the " Mother" of the vile 

" Abominations of the earth," appeared. 

To '' Sit a Queen " she claimed, with right to 

wield 
Supreme authority in all affairs 
Of Church and State, throughout the wide 

extent 
Of all the earth : assuming as her sole 
Prerogative to teach what shall be men's 
Religious faith, and how they worship must. 
Proclaiming all who do not so believe 
And worship as accurst ; and over to 
The civil sword consigning them ; that all 
Who would not worship and obey tlic? ''Beast," 
Or Rome's idolatries, reject might be. 
Pursued and tortured, even unto death. 

Besides, the Spirit's sword, with which alone 
Successfully she might have been assailed, 
Was by her crafty policy proscribed. 
And disallowed the common people's use. 
But yet that trusty sword in time became 
The mighty instrument to overturn 
This proud idolatrous, colossal pow'r. 

An old, and much neglected, dusty blade. 
Where long upon the shelf it lay unused, 
Was found by one, who afterwards became 
Renowned among the heroes of the cause 
Of Christ, in opposition to the claims 
Of supercilious Rome. He drew it forth, 
Wlien, dust and tarnish being wiped away, 
With much astonishment and true delight 
He found it having still a wondrous keen, 
Most exquisite, and penetrating edge. 

When, by the weapon's use, so wisely made 
By him, in self-experience, he gained 
Some knowledge of its great efficiency, 
In warring on all wickedness and crimp ; 



188 THE l^OOK OF HEAVEN, 

Alul having found that Rome was trafficking 
In sin, and in the never-dying souls 
Of men, his spirit in him then was stirred 
To buckle on this Sword of God, and war 
To make on all the soul-destroying frauds 
And impious claims of " Babylon the great." 

No weapon in his hand he bore, but that 
True sword with which twelve hundred centuries 
Before, the valiant men of God had won 
The battle, conquering Rome for Christ. 
Now armed with this divinely tempered blade, 
In company with trusty coadjutors 
Engaged in that most memorable war. 
He made his onslaught on the Roman ranks, 
The foe defeating in his bold attacks. 
At Worms the forces of the enemy. 
Equipped for war, were mustered in their might; 
Entrenched and fortified with all their skill, 
And confident of easy victory. 
The cause defending of the " Man of Sin." 
The hero of the day then buckled on 
The Spirit's sword, in use of which he now 
Had skill, and such assurance that, by it 
The conquest should be gained ; in strength of 

faith, 
He dared aver that, though there were at 

Worms 
" As many devils as on houses tiles," 
Yet should he not decline the conflict there ! 
Among the legions of the foe he soon 
Appeared. He "hewed them b}^ the prophets, 

slew 
Them by the words " of Scripture truth. They 

quailed ! 
They wavered, and were routed ! solely by 
The sword the Spirit furnished to his hand. 
Its conquest there was glorious and great! 

Illustrious again the Spirit's sword 
Was made in conquering this second time. 



niSSETlTATTON XVI. 189 

Idolatrous and persecuting Rome, — 
Releasing from her superstitious gloom 
Her dark, debasing and despotic rule, 
The European nations; bringing in 
The glorious Reformation times, when men 
Began to claim their libert}^ to think. 
To read the Book of Heaven, also for 
Themselves to judge how they should worship. 
God. 
Small wonder that the " Man of Sin " should 
hate 
And dread the Spirit's sword above all else 
With which he is assailed ; and that he should 
Such efforts make the people to disarm 
Of Heaven's weapon ; knowing well that, should 
They be allowed its free, untrammeled use. 
His usurpations over them and their belief 
Must cease, and they their liberty enjoy 
To worship God as He requires ; and through 
Their love and faith in Christ alone have peace ! 

This Heaven-destined weapon, nations all 
To conquer, bringing them to Christ the Lord, 
Would long ere now the work have well per- 
formed. 
Had not its operations been restrain'd 
By machinations of the " Man of Sin." 
While in the Christian name his legions forth 
Were sent to conquer and subdue, they were 
Not armed with Heaven's sword, but were ar- 
rayed 
In panoply prepared by Rome, and made 
Their conquests not for Christ, but to extend 
Her own dominions, subjugating all 
To her authority, for self-support. 

But still the sword more liberty obtains ; 
From conquest on to conquest goes, its field 
Of operations ever widening; 
Subduing proudest foes o'er many lands ; 
In sweet subjection bringing all to Christ. 



190 TUB BOOK OF HEAVEN, 

But not alone in mighty conquests gained, 
By subjugating kingdoms, nations, tribes, 
To the authority of Christ, and to the reign 
Of righteousness and peace, may witnessed be 
The merits and efficiency of this 
Divinely tempered sword ; but also in 
The conquests men are able to achieve 
Therewith upon themselves. To conquer self 
Is found, perhaps, and well may be esteemed. 
The hardest conquest one can undertake. 
His choice, his Will, to merge entirely in 
Another's Will; to please anotlier, not 
Himself, man finds no easy task. And so, 
Especially, when he's required to yield 
His choice — the Will of self to that of God. 
" For under sin he's sold " ; and, hence, his mind 
Is in a state of opposition to 
The mind of God ; dislikes the law of G(h1, 
Unwilling to receive it as the rule 
Whereby to live ; to regulate the thoughts 
And all emotions of the heart. His own 
Desires are paramount in man. To please 
Himself the ruling sentiment is found 
Instead of seeking God to serve and please. 

The heart, when conscious of the love of God^ 
With grateful, warm affection responsively 
Now turns to Him. His love, its love awakes. 
With cheerful consecration to His cause. 
At length the man can with his Saviour say, 
" To do thy will, O God, I take delight." 
His aim and effort are to please the Lord, 
And not himself; for now the Lord he loves. 
He has within his heart that element 
Of self-negation which alone can lead 
To live another one to please, instead of self-^ 
That element is love. True love outweighs. 
All claims of self: it '' caste th out all fear" 
Of risk, or suffering, for another's sake ; 
Engages and directs the powers of 



DISSERTATION XVI. 191 

The mind ; absorbing every other thought 
In that of how to please the one beloved. 

No other principle than that of love 
Will ever any one induce the will 
Of self to subjugate to that of God. 
The man who feels that he by love has been 
Redeemed,, and thus delivered from the curse 
Which sin deserves, is willing to "deny 
Himself," to please the loving Lord, who, by 
His sufferings and his death has ransomed him 
From that self-conscious condemnation he 
By sin had on himself entailed ; from which 
He feels the love of God alone has him 
Released. "The love of Christ constraineth 

him. 
He judgeth thus : that, if one died for all, 
Then all were dead ; and they that through His 

death 
Do live, not to themselves, but unto him 
Should live, who died for them and rose again." 
But though these ransomed ones resolve to 

please 
The Lord, and merge their will in His, they find 
That this involves a conflict, which they must 
Still with their sinful self maintain. The grace 
Of love to God may be implanted in 
The heart, but yet the same old native self 
Is there, with all the bad propensities 
And wrong desires that heretofore usurped 
Dominion, still asserting right to reign. 

Though ev'ry one renew'd by saving grace 
Himself surrenders and devotes to Christ, 
Yet many enemies of Christ he finds 
Still lurking in himself. He has transferr'd 
The territory total of liimself 
To God ; but in that territory still 
Are found whole troops of enemies to God; 
And these he has engaged to subjugate, 
And all hostility to God destroy. 



192 THE BOOK OF HEAVEN. 

This holy war he piosecates against 
His own inherent sins, because he loves 
The Lord, and in liis holy law delights ; 
And hates the evil passions and desires 
Still larking in himself, opposed to God 
And to His law, so holy, just and good. 
These enemies of his redeeming Lord, 
Who would usurp His place of sovereignty 
"Within the heart, must vanquished be and slain. 
For these his Saviour hung upon the cross. 
And his redemption finished there in death ! 
Now they must die, be crucified and slain 
By self-denial, '' crucifying of the flesh 
With its affections and its lusts," which " war 
Against the soul" and grieve the Saviour's love. 

These evil passions, enemies of Christ 
And of himself, are yet his own, a part 
Of self ; and how shall he prevail to war 
Upon himself against affections and 
Propensities so natural to man ? 

No weapon forged by man's device will him 
Enable to subdue and conquer self. 
These sins, when in '' his body Christ them bare 
Upon the tree," were there condemned and 

slain 
By God's judicial sword ; but only by 
The sword of God's forgiving grace can these 
Within the heart be slain. Not otherwise 
Can any one, but by this sword, prevail 
To conquer them, when rising in himself. 
The sword of God alone can conquer sin, — 
Not any weapon human skill may form. 

At all the followers of Christ are pledged 
His enemies, remaining in themselves 
To conquer, God the Holy spirit hath 
Prepared and in their hand He puts tlie sword 
With which these foes of Christ must be de- 

troyed. 
And to the Spirit they must seek for skill 



DISSERTATION XVI, 193 

To use the sword aright. They have it iu)t : 
Nor can they be self-taught without His aid. 
By training under His direction, though, 
They more and more expert become, to foil 
Their foes, liowever varied their assaults. 

Nor are their battles fought while unobserved 
By Him to whom they would themselves a[.- 

prove. 
Their Chieftain's eye, inspiring them to deeds 
Of heroism, they constantly enjoy. 
Tlie conflict is maintained in view of Him, 
Their great Commander, Christ the Lord, 
Who sits on high beliolding all the field 
Of strife, His orders issuing to guide 
The movements, and the victory insure. 
But, under personal command of God 
The Holy Spirit, they the battle wage, 
And wield the sword as He may them direct. 

Tins sacred warfare thus conducting with 
The various evil passions still 
^ Inherent in themselves they cannot fail 
Of ultimate success. Their selfish pride, 
Conceit and vanity, their love of wealth 
And worldly show, impurity of thought, 
With feelings of malignity and hate, 
And evil speakings, hurtful and unkind, 
With ev'ry sinful thought and way, the}' learn 
To conquer and subdue, through skill acquired, 
And dextr'ous using of the Spirit's sword. 
No enemy too strong for it, howe'er 
Equipped : for even Satan can be made 
To flee with this divinely tempered sword ; 
When wielded under training, gained by prayer. 
From Him who formed the weapon, and alone 
Can teach its proper and effective use. 

Nor do the saints this training cease to need. 
Long as the conflict lasts, — which is till they 
Have fought and finislied all the battle of 
This mortal life, and ready are to lay 
13 



104 THE BOOK OF HE A VEN. 

The armor off, the trusty sword excliaiige 
For glory's crown, in presence of their Lord ! 

However glorious the victories 
This sword is competent to win, yet still. 
Like any other sword, it nothing will 
Achieve if left unused. A blade may be 
The keenest and the best, but hanging on 
The wall, and rusting in its splendid sheath, 
It powerless remains, — can execute 
No deeds of fame, nor any conquests make. 
Just so the Spirit's sword may have a place 
Among one's personal effects, and like 
Some sacred relic, be with care preserved ; 
But yet, not being used, of no avail 
Will prove to conquer self, or drive away 
The adversary seeking to despoil 
One of his dearest treasures, heaven's boon, 
His soul's inheritance, eternal life ! 
In such a vital war, to merely have 
The sword the victory will not achieve, 
How tliankful men should be that, while beset 
With all the worst of foes, who seek to slay 
Them with eternal death, for them lius been 
Prepar'd, a weapon, most effective, true 
And irresistible, wherewith they may 
All enemies destroy both small and great. 
From earth and hell, from Satan and themselves. 
O precious Book of Heaven ! furnishing 
The weak, the helpless and assailed 
With this omnipotent, resistless sword ! 

This sword is that wherewith the world shall 
be 
Eventually subdued, and made to fall 
Hn humble reverence before the throne 
Of Prince Immanuel, adoring him 
As Kings of kings and Lord of lords, — in love 
And joy submitting to His gracious rule. 
Enjoying thus, true happiness and peace I 
The Spirit's sword all otlier swords shall break ; 



niSSER TA TION X VI. 195 

The bloody swords of men all banishing 
From earth : no more of use to nations nor 
To individual men, as all affairs 
Will be controlled by righteousness and truth ; 
By kindness, gentleness and love, throughout 
The universal brotherhood of man. 



196 THE BOOK OF HEAVEN. 



DISSERTATION XVII. 

The Book of Heaven highly honored stands, 
In bearing heaven's agencies to man, 
For his conformity to God. It is 

The Book by which we have the heav'nly 

day— 
The day of rest for man and beast, that they 
May cease from work and toil, and have their 

strength 
And force renewed ; the Day which brings a 

mild 
And soothing heavenly calm, and spreads around 
Its cheering, all-refreshing sweet repose. 
Whose quietude, the very brutes enjoy. 
And is, with blessings manifold and rare, 
Among the richest gifts of heaven to man. 

Of all the seven, the sweetest day by far ; 
Of them the one, generic-day wliich rules 
And fashions all the six. As it is spent 
In good or ill, their character they take. 
When it is made a worldly, godless day, 
Then they are days of evil in its train ; 
But when 'tis spent in converse sweet with God, 
And sacred things, then they from it rich tone 
And beauty have — affording joy and peace. 
Its hallowed life, descending down through 

them. 
To each conveys a flow of heavenly good. 

The da}^ in truthfulness and beauty styled, 
" The golden clasp," uniting into one 
The still successive volume of each week. 
The golden bowl which pours its grace, all 

through 
The six succeeding days whereby they come 
As days of comfort, joyfulness and peace; 



MISSERTA TION XVII. 197 

While blessings manifold they yield, as fed 
They are from this, the fonntain-day, let down 
From heaven, full of goodness, grace and life. 
The Lord's own day, by most specific claim, 
And by His f idl and clear command ordained 
As sacred to himself, requiring man to cease 
His toil for that which is but earthly good ; 
To raise his heart and thoughts on high, and 

sweet 
Communion hold with heaven's gracious Lord, 
That heaven's light and joy and peace may come. 
And in his bosom constantly abide ; 
That heaven thus may have its place in him, 
And he at length may have his place in heaven. 

A heavenly day — pre-eminently such — ■ 
Out o'er the earth diffusing heaven's light, 
Sweet thoughts of heaven waking in their minds, 
And lifting thitherward the eyes of men. 
By its return in each successive week 
Tt breaks the course of earthly care, and saves 
The soul from crusting o'er with rust of earth 
The sordid worldliness of time and sense ; 
And streams of life lets in upon the soul, 
To cleanse and purify and heal ; that it 
May get, and still unfold, a higher and 
A nobler life than earth can ever yield. 
With all it has or promised to man. 

The institution of the Lord's Day rest 
This gracious aim includes, to turn away 
The thoughts from earth and earthly good, life's 

course 
Directing heavenward. Hence, on the broad 
Highway of life and time these Sabbaths stand 
As signals manifest, set up and graved 
By skill Divine — an index-hand on each 
Displayed — - " To heaven—" being there in- 
scribed. 
None henceforth now who seek the road may 
fail. 



198 THE BOOK OF HEAVEN. 

If they with care but use, as were designed, 
These lucid signals placed by Love divine 
Along this earthly road to bliss on high. 
For all who lovingly the eye keep fixed 
On these, and follow where they lead, are safe ; 
The much-desired way by them can ne'er be lost : 
They're sure, at length, to reach the heavenly 
home. 

And every weekly signal gained affords 
To them great cause of joy renewed. As each 
A fresh reminder is, and each a pledge 
Of heaven. Each one reached, and each one 

passed, 
Sends forth a sweet and cheering voice— " press 

on! 
Press on ! joyfully press on ! 'tis nearer now 
And nearer now — that lovely longed-for land ! " 

By heaven's love and wisdom all divine 
This Sacred Day to man is given, thiit he, 
l^y its uplifting aid, may climb the heights 
Of heav'n. To him, each Sabbath during life 
A liigher and still higher stand affords, 
As up and onward man directs his way. 
To reach the world of light and joy above. 

And thus, as ever, week by week, he gains 
Another loftier height, his heart with hope 
Renewed may bound, and he look up with joy- 
He's higher now, and nearer now, and still 
Pie's nearer to his heavenly Sabbath-home ! 

He rises thus, and rises still, by this 
Uplifting heavenly day, till, having gained 
The last his eyes, with joy behold that day 
Enchantingly dissolving into all 
The fadeless glory, light and beauty of 
The higher, never-ending. Sabbath rest! 

O what a blessing, what a joy is this 
God-given heavenly day of solemn rest. — 
Of sacred rest from earthly toil and care, — 
When things of earth — so far as possible to man 



DISS ER TA riON X VII. 1 99 

Must all be laid aside, that so their place 

Be tilled with heaven, eternit}-, and God ; 

In Older that, through these, man may himself 

Prepare for heaven, eternit}^ and God ! 

What heavenly love and grace are centred 

here ; 
And how the saints triumphantly rejoice, 
With tliankful heart, in this sweet day of rest. 
On it their Saviour triumphed here o'er death 
And hell, and all its hosts. And they, with 

hearts 
Now full of gratitude, rejoice in this 
His resurrection day, so full of light. 
So full of hope and promise for themselves. 

The joyous festive-day — the only great 
And all-important festive-day, enjoined 
By Heaven's high authorit}- to be 
Observed by man as the memorial day : 
Returning weekly with its reminiscences. 
That frequently and constantly there may 
Be placed before the minds of men this great 
Event, of such importance to the race — 
The wondrous resurrection fiom the dead 
Of Him who died that they miglit be redeemed ! 
And hence, to all the saints of God and Christ, 
It is tlie day of gladness and of joy — 
The day of greatest honor and renown, 
And chief with tliem above all other days. 
And, O! what heavenly joy and ]3eace the 

saints 
Together realize on this sweet day 
Of Sabbath rest, and they, with unison 
Of heart and hope, " in heavenly places sit, 
In company with Christ, their gracious Lord," 
And with the loving heirs of heaven, now^ 
Through God's appointed means of grace, in 

calm. 
Delightful intercourse with Heaven's joys, — 
Its light and love pervading all the mind 



200 THE BOOK OF HEAVEN. 

With sweet composure and the consciousness 
Of peace with God, rejoicing in the hope, 
Of entering into everlasting rest. 

How numberless, beyond all human, thought 
The blessings to society at large 
Arising from this heav'nly Sabbath day. 
Wluit streams of life, as from a fountain, flow 
And spread around, to meliorate and bless — 
In works of goodness tending to the weal 
Of man ! How vice and crime are thus re- 
strained. 
And virtue, righteousness and peace upheld ; 
While men are taught life's all-important work — 
To live, now here on earth, in view of yet 
Another life hereafter, without end. 
Of immortality and heav'nly joy. 

What countless blessings this s^veet Sabbath 

brings ! 
But see their state all over heathen lands : 
No sacred Sabbath day they there enjoy, 
Because they have no Book of Heaven there 
Their Heathenism can a " Sunday " holiday 
Afford, but no sweet day of sacred rest. 
Whereas Chiistianity no " Sunday's has. 
Nor knows. Nor can it love to have its sweet 
And hallowed day of heavenly rest miscalled, 
Degraded and profaned, by naming it 
In memory of an idol, heathen god 
And not by its expressive Bible names, 
Which indicate solemnity and holy joy. 
Instead of ''Sunday revelry and sport. 
As " Sunday " symbolizes worldly mirth, 
A gala-day of godless recreation. 
Whereas "the Lord's-day," or the "Sabbath," 

speaks 
Of sanctity, devout and sacred rest. 

A bad misnomer this ! and truly strange 
It might appear that, through all Christian 

lands. 



DISSER TA TION XVII. 201 

*' The Loicrs day " should be named in memory 

of 
A heathen god, whose worship rose among 
The earliest forms of idolatry, 
When men forsook the only living God, 
And turned in worship to the heav'nly host. 
Sun, moon and stars, and all created things, 
Instead of their Creator, " and changed 
The glory of the incorruptible God 
Into the likeness of corruptible man ^^ 

And fourfooted beasts, and creeping things. 
Their vain and thankless hearts created gods 
To suit their sinful cravings and pursuits. 

Among the various forms idolatry 
At first assumed, the worship of the sun, 
Or sun-god worship, always held a place 
Of chief importance and of high regard. 
The Chaldeans, Babylonians and 
Assyrians, sun-god worship all maintained. 
Among the Chaldeans, Sun or Sansi 
Was the name by which this god was called. 
Most probably from Sun, the appellation 
Sunday through the ages down to us has come. 

The primitive people of Assyria 
From earliest times this worship had. 
Among their very many deities 
The Sun-god Shamas prominent appeared ; 
His emblem being a four-rayed orb. 
Much worn by kings, suspended from the neck. 
Sun-worship, through a goddess also, they main- 
tained, 
Her name was Gula ; and her emblem was 
In likeness that of Shamas— an eight-rayed 

In later times, the Babylonians, too, 
This Sun-god worship constantly maintained. 
The names by which he there was known were 

those 
As with the Chaldeans and Assyrians, 
Who worshipped Shamas, and who worshipped 
Sun; 



202 THE BOOK OF HEAVEN, 

The Babylonians worshipped still the same. 

So, also, over ancient Egypt's land 
The famous sun-god Ra exalted stood, 
As one among the chief of ail the gods. 
Their comprehensive Pantheon contained. 
This Sun-god worship not to Ra alone 
Was offered up. Osiris, seemingly, 
Had honor similar to him ascribed. 
So Tum and Ptah as sun-gods worshipped were ; 
The people, through them, worshipping the sun. 

The Egyptian city most renowned for this 
Sun-worship was the one called An or On, 
Where Potiphar was priest, to whom the}- sold 
The youthful Joseph, carried into Egypt's land. 
The city On its name received because 
It was the famous seat of sun-god faith. 
Bethshemesh it was called in Hebrew speech, 
That is, the house or city of the Sun. 
The Greeks they called it Heliopolis, — 
The city then so great and fanmus for 
Its temple, and its worship of the sun. 

This worship spread to almost every clime, 
Though modified to suit each different land. 
Without enumerating in detail, 
The Greeks liad Helios, their sun-god then ; 
The Romans they had Sol ; the Germans and 
Tiie Saxons, Sonna — all worshipping the sun. 

But why retain the semblance of this sun. 
Or Sansi, worship now in Christian lands ? 
It comes through Babylon, the mystical, 
'' Which did corrupt witli her idolatry 
The earth." Who in her prayer-book liturgies 
And missals substituted " Sunday," for 
The day the Lord hath named the Lord's day 

thus 
Dishonoring, the Sun's day honoring in its stead. 
A day for idol worship, not the whole. 
But just a part; the rest for worldly sport, 
As best such worshippers, ma}^ please them- 
selves. 



DISSERTATION XVII. 203 

To close this heathen god's memorial day. 

But why should Christian people, they that 



are 



The followers of Christ, dishonor God 

By substituting Shamas' day in place 

Of what the Lord ordained, by calling His 

Own holy day in memory of the sun ? 

As though this heathen god had made the day, 

And it should in his worship be employed, 

The glory thus withholding from the Lord 

Of having made and named the day as His ? 

It scarcely can admit of doubt that much 
Of reverence for this holy Sabbath day, 
Of solemn worship, and of rest, has been 
Suppressed and banished from the minds of men 
By this misnaming of the day the Lord 
Hath named, in disregard of Him and His 
Authority, who gave the day, and gave 
The sacred names by which it should be called. 

But when tlie Book of Heaven's prophecy 
Shall be fulfilled, in Christendom's reform, 
And men shall Christians be, then, not in name 
Alone, but in reality and truth. 
The Scripture names by which it pleased the 

Lord 
His day to call will be restored, because 
All Christian people then will governed be 
Not by a fraud, but by the Book of Heav'n, 
^Hirough which they have a Holy Sabbath day, 
By proper use of which themselves they may 
Prepare a blissful Sabbath to enjoy, 
Of rest and peace, and glory evermore ! 

A second notable and special boon 
Which, through the Book of Heaven, man en- 
joys 
Is that dear house of God's solemnities ; 
The House of beauty and of praise, where He 
Reveals His gracious name, and where He loves 
To dwell, dispensing richest gifts to men, — 



204 THE BOOK OF HEAVEN: 

The House of eminent renown, of which 
Such "glorious things are spoken," and em- 
balmed 
In precious records, down-descending through 
The generations of the righteous, age 
Succeeding age, and treasured in their hearts 
With joy for all the boundless blessings there 
Prepared for them, and there by them enjoyed. 

The House of beauty and of glory stands. 
The great, all-comprehending treasure-house 
Of richest heav'nly stores, here garnered up 
To bless the self-impoverished race of man. 
The Heaven-given, glorious church of God ! 
The visible ecclesia, with her 
Provisions for the congregation of 
The Lord, to meet and solemnly adore, 
Within the hallowed house, erected for 
The worship of the glorious Holy One. 
How highly honored, as custodian 
Of Heaven's Revelation ! Being by 
Divine behest, "the ground and pillar of 
The truth," the Oracles of God to her 
Committed, safely kept in store by her, 
The earth to lighten, quicken and redeem ; 
And thus, by Truth, restore it back to God. 

'Tis here His "wisdom manifold " shines forth, 
And is " made known to principalities " 
On high : while in her hallowed courts He still 
Unfolds his sovereign purposes of grace. 
" The riches of his glory " — mercy and 
Forgiving love — He wondrously displays, 
In pardoning the guilty and defiled. 
And in persuading and inclining them 
To come and give their hearts and lives to Him, 
That He in tenderness may them protect 
And guide, and from all evil them redeem — 
Imparting to them light, and faith and love, 
Repentence, joy, and ev'ry Christian grace — 
Preparing them to dwell with Him above. 



BISSER TA TION XVIL 205 

Here in His courts He brings his children near 
Around His gracious, saving throne ; and here 
He cherishes and comforts them, and wipes 
Away their flowing tears ; the load He lifts 
From off the burdened heart, and gives them 

joy — 
That sacred joy and heavenly peace, with which 
No rich and gorgeous palaces, with all 
Their elegance, their luxuries and wealtli, 
Can ever fill one troubled, anxious heart. 

Assembled here the saints "together sit 
In heav'nly places " with their gracious Lord. _ 
They sweet communion hold with him ; while 

He 
Communicates to them, by medium of 
The services pertaining to His House, 
Fresh heav'nly life, transforming, comforting 
And cheering*^ them, with rich provisions of 
His grace ; as they, with joy, draw water from 
The wells of free salvation, opened in 
His courts, in services for them ordained. 

And thus He strengthens and refreshes them ; 
And from them, in return, receives their love 
In acts of worship, flowing forth from warm, ^ 
Devout and grateful hearts, now filled with 

peace ; 
While, joyfully attending on His word 
Of saving truth, expounded for their good, 
And with united heart, in faith and 303% 
They offer up their fervent prayers, their songs 
Of adoration, gratitude and praise. 

The saints of God tlieir children hither bring 
To this dear hallowed place, and these present 
And consecrate them to the living God, 
That in this house of grace and truth they may 
Continually abide; and have for their 
Inheritance the lot of God's redeemed. 
Within the fold of faith, and not be left 
As "wand'ring stars for whom there is reserved 



206 THE BOOK OF I IE A YEN. 

The blackness" drear of darkness evermore. 
Bat there be taught the truth divine, and li^ht 
And wisdom there receive. 'J'hat thus they trained 
May be, from childhood onward, God to love 
And serve ; their race to bless with lives of good 
Wliile here on earth, and, after tliat, a life 
()f joy to have w4th God in Heaven above. 

The blessing, O how great! to liave this house 
Ol grace and truth e'en for the children's sakes ; 
Where they may have their youthful hearts im- 
pressed 
With exercises reverential and 
Devout, their thoughts directing heavenward, 
The light of heaven in upon the mind 
Receiving; thus, them training from the first, 
For God and Christ, and everlasting life I 

This house of God can claim the choicest of 
The race. *' The excellent of the earth" are 

there ; 
The class that are a help, a blessing to 
Society at large : by works of love, 
By law-abiding, law-supporting, just 
And upright conversation such as tends 
To save from vice, to elevate, improve, 
And better man's condition ; lift him up 
To greater comfort, happiness and joy. 
The men of truth and principle are there, 
Of righteousness, integrity and trust; 
Reliable — the pillars of the earth, 
The salt of social life, preserving all. 
That class by whom, and for whose sake, the 

world 
Has hitherto been saved, from sinking down, 
Through vice and crime, to degradation deep, 
O'erwhelmedand self-destroyed, a helpless wreck! 

Her agency it is the Lord employs 
The world's redemption to achieve, and back 
To Him restore its loyalty and love. 
The Heathen nations, by her efforts and 



DISSERTATION XVII. 207 

Her wealth, are Christianized ; are thus redeemed 
From their corrupt, degraded, low estate, 
And lifted up, to take their place among 
The nations now advancing, by the force 
Of Christian culture, civilization, liglit 
And love, still up and onward ; tending to 
A higher excellence, in virtue and 
Prosperity, in amity and peace I 

Above all computation, vastly great 
And manifold the blessings are tlie world 
Enjoys from this the glorious Church of God. 
In her are found all precious springs of good : 
Reforming pow'r, improving pow'r and all 
That can ameliorate the rained, sad, 
And wretched state of man. To her belong 
The truth, the light, the virtue, wisdom, grace 
And love, wliich men require to raise them up 
To lives of peace and happiness on earth; 
And lives in Heav'n of everlasting joy ! 

Anotlier blessing, great and eminent, 
By Heaven's Book conveyed lo men, are God's 
Official heralds, His messengers of peace 
Who with authority commissioned are 
From Heaven's gracious throne ; and who, as 

" Christ's 
Ambassadors, and in his stead, do plead 
With men to have them reconciled tu God." 

The song the angels to the sliepherds sung 
On Bethlehem's plains, they are, with joyful 

voice. 
To lift on high as their refrain till all 
Shall hear the " tidings glad of greatest joy : — 
That unto man a Saviour has been born, 
Messiah, Christ the Lord : to God be glor}^ 
In the highest! peace on earth, good-will to 
men." 

This anthem of the heav'nly host they, as 
Their pleasant duty, have on them enjoined 
To echo and resound both far and near : 



208 THE BOOK OF TIE A VEN. 

Till ev'ry ear shall catcli the joyful sound, 
And listen eagerly to hear tlie voice 
Of pardon wafted on the heavenly breeze, 
And, in responsive consciousness, awak'd 
Within the bosom, gladdening the heart. 
Rejoice triumphantly, with hope in God. 

They come as messengers of heaven's love, 
Proclaiming joyful tidings, welcome news — 
That '' God is love," and with offending man 
Is ready peace to make, when he but turns 
To God and willing is to sue for peace. 
On those so easy, gracious terms, which Love 
And Wisdom infinite devise, and now proclaim, 
Through these, the Messengers of grace and 
peace. 

The sacred Heralds of Salvation these, 
Proclaiming now to all the gladsome news 
From Heaven, wonderful, but no less true: 
That whosoever will may come, just as 
They are, however guilty and defiled. 
And pluck the fruit from off the tree of life ; 
May freely eat thereof, and ever live. 
And freely at the font of God may drink; 
And ever realize within themselves 
A well of living water, springing up, 
And issuing in eternal life ! 

The watchful Shepherds of the flock of God, 
Who guide them safely to the heavenly fold ; 
And lead them forth, with prudent, tender care, 
To pastures green of grace divine, to feed 
Them there, on herbage watered by the dews 
Descending on the plains, around the mount 
Of God; and, by the quiet water-streams 
Allure them gentle down to lie — to rest 
In fellowship with God ; that sweetly there, 
In calm composure, ruminate they may. 
With J03', on all His faithfulness and truth, 
His constant love, His mercy, rich and free. 
On them so bounteously bestowed. 



DISSERTATION XVII. 209 

The gospel prophets these — the called and 
sent 
Of God — to teach the people, far and near, 
The truth revealed to man, embodied in 
The Book of Heaven : not what human thought 
And wisdom would devise and propagate ; 
But that which God has given men to guide 
According to His will. As He alone 
Can know the good that men require, and what 
They ought to be, in order to attain 
The greatest happiness, both here in time 
And in eternity forever more. 

This truth of God they are to teach, not 
" with 
Enticing words of human wisdom," nor 
Obscured with ornaments profuse, which " make 
The truth of none effect," nor entertain 
The people standing up, with art and skill, 
A beauteous banquet of verbiage 
To form— that with the ma7i they may be 

charmed ; 
Nor yet to feed them on the empty husks 
Sensational pertaining to this world's 
Affairs ; but, with fidelity and care, 
To open up the Book of Truth, that men 
May " Know tlie living God, and Jesus Christ 
Whom he hath sent, which is eternal life" : 
And know themselves, both what they are and 

what 
They ought to be ; and how they may obtain 
The good they need — redemption from all ill, 
Through pardoned sin, and peace with God, 

which are 
Secured by faith in His dear Son, and by 
Endeavors still to be conformed to Him 
In aim, in heart and life, and fitted thus 
With Him to dwell— His glory and His bliss 
To share so long as endless life endures. 
The benefits the world enjoys from these 
14 



210 TPE BOOK OF HEAVEN. 

Ambassadors of Heaven high above 
Our estimation rise, although they 
By worldly men of little value be esteem 
So very large and widely-spread abroad 
An aggregate of cultured mind, and best 
Of intellectual gifts, directed by 
All-sanctifying grace, must constitute 
A miglit}^ power, stemming backward tides 
Of ill, and tending evils to correct, 
Whicli otherwise would grow and multiply, 
Till, like a flood resistless, bear away 
And overwhelm the pillars of the State — 
The social fabric leaving thus a wreck. 
Their calling, such disasters to prevent, 
A bearing still maintains : its tendency 
Is to improve, to purify and to reform, 
Whereby the general current gains 
Direction toward the right — the public good. 
Through safety and prosperity at large. 

What constant multifarious works are theirs — 
All tending to the weal of man ! Around 
They shed their peaceful light. They teach, 

they preach. 
They educate the mind, and educate 
The heart. Their training tends to being good, 
And likewise tends no less to doing good, 
To making peace, as well as keeping peace ; 
Uniting all in one sweet brotherhood 
Of love, and spreading in society 
At large the principles of right and truth, — 
Those springs of cheer, prosperit}^ and joy. 
For God they work ; they likewise work for 

man. 
How beautiful the feet of these the messengers 
Of peace ! — their favored path with blessings 

strewn. 
Both for the young and for the old, and for 
The rich and for the poor ; and for tlie rude 
And the refined, — for both the good and bad. 



DISSER TA TION XVII. 211 

All classes great advantage gain from their 
Sweet ministries of love. The erring ones 
Directed are to find tlie way of truth 
And right. The sad of heart are comforted ; 
The hopeless and depressed, are soothed and 

cheered ; 
The weak and feeble strengthened and upheld ; 
And to the v\ cary come the sweets of rest. 

Their heaven appointed agencies are fraught 
With light and joy and lasting peace. Well 

pleased, 
All nature smiles, with brighter, lovelier face, 
And sweeter sings her joyous anthems of delight. 
" The wildness and solitary place 
Are glad for them, the desert doth rejoice 
And blossom as the rose." But they and all 
Their ministries of mercy and of love 
Would be to us unknown were it not for 
The Book of Heaven's grace, evoking these 
Ambassadors of Heaven's peace and joy. 
The Book and they are viewed and reckoned 

but 
As one prophetic personage. " They stand 
Before the God of all the earth," and as 
A witness testify for Him and for 
His cause. For these are those " two olive- 
trees," 
The which united constitute but one of God's 
'' Two witnesses." From them the oil is ponred 
Of heaven's truth, wherewith '' the candlesticks " 
Are luminous, still shedding forth their light. 
The Book of Heaven stands one olive-tree; 
The gospel Prophet, its expounder, stands 
The other olive-tree. These two conjoined 
One witness constitute. The golden oil 
Of heavenly truth and grace they through 
The golden pipes of ordinances pour. 
And constantly supply '' the candlesticks," 
God's other witness constituted so 



212 THE BOOK OF HEAVEN. 

As are the olive-trees, — the two conjoined, 
Aud in cooperation forming one. 

To these " two candlesticks," in previous 
strains, 
TJie muse her harp already has attuned. 
The one, the Heavenly Day of sacred rest; 
The other being God's own House of praise, 
God's Sanctuary, and His Holy Day, 
With one united voice their testimony bear 
For God and for His truth, among His foes. 
The haters of His kingdom and His cause. 

God's witnesses are two ; but each consists 
Of two. The dual olive-trees are one ; 
And so the dual candlesticks but one. 
But, of each one, each part essential is 
To the efficiency of eacli. What could the 

Book 
Of Heaven do without the prophets, called 
And sent of God, to preach and to expound 
And carry on the work which it enjoins ? 
What would the holy Sabbath-day avail 
Without the House of God, wherein to meet 
And worship publicly, before the world ; 
Thus testimony bearing for God and truth ? 

Ambassadors of Christ, who minister 
In sacred things, are complemental to 
The Book of Heaven. As a witness it 
Is perfected by them, and thus its end 
Fulfills. The sacred day of holy rest, 
Is complemented by the house of God ; 
Completed thus, efficiency it has 
In witnessing for God and for his cause. 

These dual, complex witnesses of God 
Before him stand, appointed and ordained 
By Him thus publicly to testify 
In His behalf — His cause and claims maintain; 
Proclaiming His existence, government, 
And laws ai\d doctrines of His saving grace. 

Let these be banished from their place on earth, 



DISSERTATION XVII. 213 

Then where shall public witnesses for God 
Be found ? Just let the Bible be suppressed, 
And Christ's ambassadors let silenced be ; 
Let God's own holy Day be changed, and made 
A day to worship images and saints, — 
A day of mirth, of frolic and of fun ; 
Let not a house of worship open be. 
But those wherein idolatry prevails, 
And where shall then the witnesses be found 
Who publicly defend the cause of God ? 
These gone ! and God's " two witnesses" are 
gone ! 

Thus were they slain, as some the prophecy 
Expound, when, through the bounds of Christen- 
dom, 
In A. D. fifteen hundred four and ten, 
Just such a state of things prevailed ; 
When, in the Council of the Lateran, 
It was proclaimed that all opposers of 
The Papacy were utterly suppressed : 
Which silence and the gloomy state of death 
Continued till the posting of those '^ Theses," 
Ever famous, on the church at Wittemberg, 
In A. Do fifteen hundred, ten and seven : 
The witnesses thus rising from the dead. 

The gospel prophet now again stands forth, 
And in his hand the open Book of Heav'n ; 
By which he testifies for God. Whose day 
Of holy rest is now restored, and in 
His worship now again employed. His house 
Again is opened ; there His people meet, 
To worship God, '' in spirit and in truth," 
The witnesses," are risen from the dead. 

A voice from Heaven calls : — " Up, hither 
come ; " 
And they, because now called to Heaven's work, 
In figure and prophetic phrase "to heav'n as- 
cend." 

And since that Reformation era still 



214 THE BOOK OF HEAVEN. 

Their power grows, and will, until " the saints 
Of the Most High" at length the kingdom take : 
When," under the whole heaven, they shall 

have 
Dominion" — all the high affairs of state 
Directing righteously for noblest ends, — 
The nations ruling in the fear of God ; 
Their aim, His glory, and the people's good. 
But such felicitous affairs will be 
The fruits of agencies arising from 
The Book of Heaven's presence here on earthy 



DISSERTATION ZVIIL 215 



DISSERTATION XVIII. 

The Book of Heaven constitutes for man 
The fount of moral safety during all 
His training and development of mind. 
The salt of human learning lies therein, 
With which all education seasoned ought 
To be, thus fitting it thereby to reach 
The noblest ends ; preparing man for both 
Achieving worthy deeds and greatest good. 
While here on earth ; and for enjoyment of 
Immortal life, when scenes of earth are left 
Behind, and things invisible appear. 
Defective and imperfect must be all 
The modes and forms of education where 
Its teachings are ignored. In all of these 
Man's moral and immortal nature must 
Remain uncultivated, unimproved. 

The Book of Heaven ought to liave assigned 
To it the place of chief control in all 
The training our humanity receives : 
Because from it alone can be obtained 
The right conception of the character, 
The high, exalted dignity of man. 
Materialists and sceptics commonly 
Assign to man no higher, nobler rank 
Than that he is the highest order of 
The brutes : without a soul, without a hope 
Of immortality, — just like the ox. 
The ass or dog, whose spirit goes to dust ; 
No conscience having, noi- yet any sense 
Whereby may be discerned that there exists 
A difference, imniutal)le and wide, 
Between the moral right and moral wrong : 



2±e THE BOOK OF HEAVEN. 

For man was not "a little lower than 
The angels made " ; but he, instead, was made, 
Or rather grew, a little higher than 
The apes. He ranks among the brutes ; his kind 
The monkey tribe ! And that's the sceptic's 
man ! 

How wretchedly such atheistic views 
Degrade and brutify the human race ! 
In contrast with the high, ennobling views 
The Book of Heaven gives respecting man, 
His origin, his interests, and his high 
Relationships with God, the holy, just 
And good ; his capabilities to rise. 
With an immortal life, to joy and bliss, 
With his Creator, with the pure, the grand, 
And beautiful, in scenes of endless day ! 

For Heaven's Book reveals that man was in 
The image of his Maker made ; was made 
A being spiritu'l and moral, with 
Capacity to know "what may be known 
Of God," resulting from creation-work. 
And works of grace, to save apostate man. 
And that the law of God is written on 
His heart, instructing him that he should love 
And do the right — the will of God, for which 
The Lord will him reward ; but if the wrong 
He love and do, then misery he will 
Incur, for he is " under law to God," 
The subject of His good and righteous rule ; 
Endowed with perfect liberty of will 
To do or not to do what God enjoins. 
And thus his moral nature links him with 
The throne of his Creator, Governor 
And Judge ; exalting him as head of all 
Terrestrial affairs, to minister 
For God, who " set him over all His works," 
Thein to direct and use, so wisely and 
So well, that all his own true welfare might 
Advance and liis Creator glorify. 



DISSERTATION XVIII. M7 

Humanity consists of three in one 
And one in three; the semblance of the great 
Creating, All-mysterious, Triune God ! 
There are the moral, mental, physical ; 
Yet these three natures constitute but one — 
One human nature. One both "fearfully, 
And wonderfully made " ; in virtue of 
Whose moral nature immortality 
Shall be attained. His moral attributes 
Capacitate for everlasting life. 

As also by his moral nature, man 
Is near allied to God, he being in 
His image made, perceiving right and wrong, 
The moral must infinitely transcend, 
In highest dignity and worth, in vast 
Importance and results, all other parts, 
Or elements which go to constitute 
His complex and superior nature. Hence, 
The most assiduous diligence and care 
On it sliould be bestowed, in order to 
Its right development; that man may be 
Prepared for his responsibilities. 
Both to his God and to his fellow-men ; 
And for eternal life, or endless death. 
Just as his moral nature has been train'd, 
In piety, or its reverse, in sin. 

How mournful that man's moral nature should 
Forgotten be, or set aside — ignored ! 
When planning him to educate — that all 
The culture should intended be for that 
Whicli is the less important part of man, 
And for the all-important part be none ! 

Man educated thus cannot be more 
Than half what man should be. Of him the part 
Supreme is left to moral endless death. 
And, therefore, what he might can never be — 
That is, a man complete, a perfect man. 
He may be cultivated like a plant 
Or shrub, increasing in his strength and size ; 



218 THE BOOK OF HEAVEN, 

Or, like an animal, he may be trained 

To practise and perform whatever lies 

Within the sphere of his superior mind — 

His higher mental nature : yet is he 

No more than as a plant or animal? 

So far as cultuie is concerned, by it 

Evoked tliere lias been nothing moral ; hence. 

He's far below that high perfection which 

Developed in humanity should be, 

So as to constitute a man complete. 

With all that to humanity belongs. 

Behold a garden — half has cultured been : 
There flowers, walks, and plots delight the eye 
And charm the mind ; while yet the other half 
Still lies uncultivated, overgrown 
With brambles and uiisightly, noxious weeds. 
Would this, ill beauty, elegance and taste, 
A finished garden be ? Complete in all 
Its parts ; as being all it ought to be ? 
Just so, no more is he a man complete, 
Of whom his moral nature has been left 
Uncultivated and untrained, whate'er. 
In physical and mental culture he 
May have achieved, or what his gifts may be. 

Of one whose nature physical received 
The whole of culture and development, 
Witii none whatever for the mind while it 
Of any knowledge destitute remained — 
Could it be tliought that he was perfect and 
Complete, — a man, all that humanity 
Should be ? Nay ; most defective would he be 
Esteemed b}^ all, with one accord. And so 
In case of every one whose moral part 
Untrained and undeveloped lies — a mere 
Abortion then, and void of that which in 
The fullness of his nature makes a man. 

Then man, to be in true significance 
A man, a moral, pious education must 
Receive ; that he ma}^ thus be qualified 



DISSERTATION XVIII. 219 

To ascertain, to love and choose the right. 
His moral nature must unfolded be, 
That thus in him completeness may exist; , 
By proper culture, eq[ualizing all 
Divisions of his threefold nature. But 
If there should be development in full 
Of both the physical and mental, and 
The moral still receiving none, then would 
A monster be produced — a being which 
Was destitute of something to its kind 
Essential ; hence, imperfect and unfit 
To reach the end intended for its race. 

That man may not be thus incompetent 
To meet and to fulfil the noble end 
For which he in creation was designed, 
His moral nature must unfolded be 
By all appliances of moral truth. 
Which only in perfection is the truth 
Revealed and treasured in the Book of Heav'n. 
Man's conscience, holding him accountable 
To God, must be directed riglit, that she 
May timely warning give, and raise her voice 
In condemnation of all wrong — all that 
Appear in conflict with God's righteous law ; 
And that she may approve and recommend 
What God approves and what he doth enjoin ; 
As this, whatever it may be, is best. 
And with it brings the happiness of man. 

But, as the conscience is controlled b}- what 
A man believes, she will not guide aright 
Unless his faith be right. And hence, his faith 
Should have its basis in the word of God. 
A man's religious faith must constitute 
The most essential element of all 
That enter in his character to form. 
'Tis liis belief that leads to life : 'tis his 
Belief that works his deatli. The truth 
Of God, as in the Book of Heaven taught, 
Received in faith, will sure deliv'ranct; bring 



220 THE BOOK OF HEAVEN. 

From evil, misery and death ; whereas 
The truth of God refused will make a man 
A wretched slave, fast bound in error's chain, — 
A prey to endless disappointment left, 
Destroyed by the deceitfulness of sin. 

How manifestly true, beyond a doubt, 
The most essential element in all 
The culture of the mind is Heaven's Truth, 
The truth of God revealed to man, to guide. 
Enlighten, quicken, sensitive to make 
The conscience, faithful as a monitor, 
Reliable and safe, and not a blind. 
Misguided leader, leading down to death. 
As this she does when not enlightened by 
The Book of Heaven's truthful, shining light. 
A leader blind, she leads the blind, and guides 
Him in those fatal paths which downward lead 
To endless death ; while in his own conceit 
And vain imagination upward they 
Him lead, to bliss and glory in the skies ! 
His heart ai]d conscience are defiled by his 
Erroneous, false belief — not founded in 
The truth of God. And hence, he " darkness 

puts 
For light, and bitter puts for sweet " ; and works 
Out for himself a wretched doom ; and all 
By casting out the Book of God from that 
Most just, supreme control it ought to have — 
To it of right belong, and should accorded be, 
In all the culture of the human mind. 

To all such evil consequences must 
The young be constantly exposed when they 
Are educated, schooled and trained 
Without applying to the mind the pure 
And saving truth of God. Their conscience 

then 
Is left inert, or weak — in measure dead ; 
Wlule they, unchecked by her, still onward go 
In folly, vice and crime, — aye tracing for 



mSSERTATION XVIII. 221 

Themselves the devious paths of guilt and death, 
Unconscious still aneut the evil of 
Their ways, or of the awful doom ahead. 

And if, by conscience once awaked, or by 
The customs prevalent, they should be brought 
To feel the need of some religious faith, 
Then, as the mind is void of truth, the truth 
Of God revealed to men, which only can 
Direct aright, they must be liable. 
If not quite altogether sure, to take 
And as their own adopt some sort of faith, 
Belief, not founded on the Truth which God 
Hath given men to guide and lead them on 
To peace with Him ; but on some error, some 
Religious fraud, devised by human wit 
Or by Satanic cunning and deceit. 
Whereby he blinds the minds of those the Truth 
Who do not love, and in the Truth do not 
Believe. Then conscience will them urge 
Still onward in their chosen ways, though no 
The ways of truth, of sanctity and right. 
Of love and peace and fellowship with God. 

In order that the young be saved from these 
Most baneful sad results of an imperfect. 
Godless education, so unsuited to 
A being capable of eternal life. 
The Book of Heaven ought a place to have 
In all their training and instruction, from 
Beginning to the end ; in colleges. 
Academies and schools, of every grade 
And rank, both high and low : that from the 

first 
Their tender minds might take an impress from 
The light of truth divine and heav'nly things ; 
So that their youthful nature day by day. 
From childhood on, might be imbued with all 
The elevating and refining, the grand. 
Sublime, transforming, saving Truth of God ! 

In every school, the Book of Heaven ought 



222 THE BOOK OF HEAVEN. 

To have a special place — whatever else 
May absent be — and daily there be read 
By all, or else for all, that thus they may 
Receive an education adequate, 
Comporting with their threefold nature : not 
Ignoring that in them the most of all 
Important, which, undoubtedly must be, 
The moral part of man. The children should 
Be trained, not just as though they were no 

more 
Than lambs or kids — a body and a mind — 
Without a moral and immortal nature; 
Without responsibility to God, 
To man, or to society at large. 
For anything they do, or what they be. 
Their moral nature, immortality. 
And grandeur of existence should on them 
Right early be impressed ; that thus prepared 
They may go forth to act their part in life 
For greatest good to others and themselves ; 
And, in the end, eternal life enjoy. 

The simple reading of the Book may have 
This blissful influence over youthful jninds 
And hearts ; impressing and awaking there 
A consciousness of their superior rank. 
As capable eternal life to gain. 
But liable to death by sin ; yet may. 
Through rich redeeming grace of Christ the 

Lord, 
Their happiness secure by doing right, — 
By loving, serving and obeying their 
Creator ; yielding to His gracious calls, 
Of love and mercy, found embodied in 
The Book of Heaven, given as their guide. 

In [)ublic schools, of whatsoever grade, 
The pleasant exercise of reading in 
The Book might be associated with 
Sweet songs of praise to God, who made, and 
still 



DISSERTATION XVIII. 223 

Preserves, and daily loads His creatures with 

The never-ceasing, multifarious gifts 

And blessings which they constantly enjoy. 

And then with this sweet school-room exercise 
There might be mingled kindly, pleasant words, 
In whicli ihe children all would take delight; 
With joyful thoughts of this so great and sweet 
A privilege — the coming to the Fount 
Of heav'nly truth, and love, and life divine ; 
Communing with the Book of Heaven, which 
The messages of love to them conveys ; 
Descending from their Heav'nly Father's throne, 
And from their loving Saviour, His dear Son. 

Besides, they should reminded be that this 
One Book is diff'rent from all other books; 
They are of earth ; it is of Heaven — comes 
To them from heaven ; tells of heaven's bliss, 
And points them up to heaven as their home. 
If they will listen to its voice, and it 
Obey, then will it fill their minds and hearts 
With heavenly light, love, grace and truth, 
And pleasingly convey to them the bliss 
Of bearing Heaven's image, sweet and fair ; 
Thus fitting them, and lifting them, at length 
On high to worlds of beauty ; there to dwell, 
Among the children of the Heav'nly King ! 

When education thus shall come to be 
In harmony with what humanity 
Demands, in private and in public schools, 
Of every class and grade, how different then 
The character of those who pass from them 
And in society their places take ! 
From them a moral influence all around 
Will everywhere be shed, repressing vice, 
Licentiousness, dishonesty and fraud ; 
And virtue fostering, with truth and peace — 
Advancing onward still to higher states 
Of excellence, prosperity and joy. 

The great defect of education now 



224 TIIJE BOOK OF HEAVEN. 

Prevailing lies in this: the disregard 
And sad neglect of man's superior part, 
His moral nature. This neglected, man 
Cannot but fail his duty to perform. 
As then he will unconscious be of what 
He owes to God and to his fellow-men. 

Without the culture of the moral sense. 
Men's conscience no controlling force on him 
Can exercise. The cultured moral sense 
In man fast binds him to the throne of God ; 
And that authority has over him 
Constraining force, whereby "a conscience void 
Of all offence to God and man he strives 
To still maintain." By principle, the man 
Is then controlled. He loves the right, and 

does 
The right, because he feels that God delights 
Therein, and has the same enjoined on him. 
Then, being bound thus to the Heav'nly Throzie, 
It is a force that's felt, although unseen — 
Directing in the paths of honesty and truth. 

If by the Book of Heav'n the moral sense 
Were fitly trained and cultured in our schools. 
Then would there be a dilFrent class of men 
Entrusted with municipal and with 
Oar national affairs. The schemes for theft 
And fiaudulent appropriation of 
The public funds would then no more be known. 

For this corroding cancer eating at 
The vitals of the nation's life the most 
Effectual and abiding remedy 
AVoiild be to cultivate the moral sense : 
The children training in the public schools, 
To have regard to the authority of God 
By daily readings in the Book of Heav'n, 
The salt with which should ever seasoned be 
All education of the human mind. 

Without this seasoning no culture will 
Avail, those men of rectitude to form 



DISSERTATION XV III. 225 

Who steadfast stand in ev'iy place of trust. 
When men are much exposed, and sorely tried 
With strong temptations, complicated snares 
Around their path besetting them, 'tis then 
The Book of Heaven's principles alone 
Can shield and save from being overcome. 
15 ^ 



2 26 THE BOOK OF HE A VEN, 



DISSERTATION XIX. 

The Book of Heaven beautiful appears 
111 eminent adaptedness to help 
And guide the inexperienced in life. 
The Book, the best of all to aid the young, 
And even indispensable to them 
While in their youthful years — just growing up, 
That character then forming which, perchance, 
They may retain through life, and e'en in death. 
And after death — on, endlessly the same ! 
How much importance, then attached to 
The forming of this character, that it. 
For certain may be such as will unfold 
In time, and after time, — in beauty and 
In goodness, yielding happiness and joy. 
The slender stem may be distorted, bent 
And marred ; then to the tree these malforma- 
tions 
Will pertain, so long as it endures. Or if 
The stem shall rise in beauty, unimpaired, 
Then shall the tree be lovely to behold : 
Its fruitage, shade and shelter, yielding great 
Delight. Just so the character, acquired 
In youth, instead of being in accord 
With righteousness, integrity and truth. 
It may be worthless, reckless, unconformed 
To any principles of right, and with 
It bearing mischief, misery and woe ; 
Or such as will the fruits of joy and [)eace 
Forever yield, while immortality endures ! 

Then, O, how much, in this formation time 
Of character the young require the aid 
Of wholesome rules, of counsels wise, and of 
The principles of rectitude and truth. 



BISSER TA TION XIX. 227 

So liable are they to err, to be 

Misled, false views to form, with habits, modes 

Of life and thought,— all so disastrous to 

Their character, so hurtful to themselves. 

And likewise those with whom they intercourse 

May have, and to society at large. 

The Book of Heaven most effective proves 

Such evils to avoid ; by planting in 

The youthful heart the love of truth and right. 

Of honesty and virtue, — all that tends 

A noble character to form, to it 

Imparting loveliness and usefulness, 

And all that can adorn and bring respect, 

Affording pleasure, happiness and joy. 

If youth with loving care, the Book of Heaven 
keep 
As special monitor and guide, and from 
It daily counsel take, then it will keep 
Their feet in paths of rectitude and truth. 
Of safety, of prosperity and peace. 
Their character will then be formed on sound 
And healthful principles, which constitute 
A shield to turn aside the tempter's shafts, 
And them defend in ev'ry time of need. 

These principles will highly recommend 
When on life's journey they at first go forth, 
To seek in some pursuit the means required 
To meet the many, varied calls of life. 
For that young man who reads the Book, and 

fears 
The Lord, and truly lives a pious life. 
Will be observed by men of thought, by men 
Of worth, of wealth and of stability 
And business tact, and will by such be sought 
To fill the place of confidence and trust. 
Wherein a competence will be secured. 
With favored op'nings to prospective wealth. 

When from the quiet home the unsuspecting 
Youth goe.4 forth to take his place among 



228 THE BOOK OF HEAVEN. 

The mighty, moving mass of men, in cities 
Teeming with their population dense, 
Exposed to every form of vice, and with 
Temptations everywhere assailed, how much 
He then requires some strong defence to shield 
And fortify, and make him mighty to 
Prevail against the many lurking foes, 
All ready to ensnare, entangle and 
Corrupt, and lead him on to ruin dire. 

His safety and protection then will be 
To take the Book of Heaven for his help. 
His counsellor and guide. Attending to 
Its warning voice, and yielding to its wise 
And kind, persuasive counsels, he will thus 
Have formed within himself those aims and 

views 
And principles which constitute the best 
Defence against temptation's ev'ry form. 

An understanding well informed anent 
What God approves and what He disallows, 
A conscience quick and sensitive, awake. 
And warning off from all approach to sin. 
And urging on to all that's virtuous and 
Right, — this, this is that which is of pow'r 
And will prevail, much more than any schemes 
Of man's device, to shield and save from all 
The wiles and snares that may beset the path, 
And lie in wait to lure to vice and crime. 

To save from falling into evil ways 
There's nothing can or will avail so much 
As an abiding consciousness of sure 
Accountability to God, with love 
Of what He loves and hate of what He hates. 
A sense of God's authority, enjoining 
What is right, forbidding all that's wrong. 
Obedience claiming to His will. 
Proves more effectu'l far than any earthly plea 
In saving from temptation's power and all 
The luring wiles of sin. " The fear of God 



DISSER TA TION XIX. 229 

A fountain is of life, aye causing to 

Depart from all the snares of death." When in 

The heart, a fount it is that never fails. 

The youth possessed of this will, as it were, 
Instinctively avoid the paths of vice : 
The company eschew of godless men. 
The gambler, tippler, debauchee, may fiud 
Occasions to allure ; and to their haunts 
Of sin endeavor to entice the pure. 
But simple-minded, youth, to worship at 
The shrine of chance, or of the jovial cup 
Partake, or with them seek her company 
" Who flattereth with her words," whose house 
Is called " the way to hell " ; but in his heart 
There is a sense of God's commanding claim 
Which him restrains and from the evil keeps, 
'Twas this that in Egyptian halls so nerved 
The youthful bondman 'gainst the blandish- 
ments. 
His " master's wife " persistently bestowed. 
" How can I do this wickedness," said he, 
"And sin against the Lord ? " The fear of God, 
Though nothing else to fear, that youth preserved ! 

This hidden power, ever present in 
The bosom, makes one mighty to prevail. 
The conflict, then,Avith sin is not in one's 
Own strength, but in the strength of that Divine, 
Almighty One, who ever waits to hear 
And help the weak, who put their trust in Him, 
Regarding His commands, and asking strength 
To do His will. The conquest, then, is gained, 
From day to day, through truth and grace, with 

which 
The Book of Heaven fills the mind and heart. 

" The young man thus to cleanse his way is 
taught. 
By taldng heed thereto, according to 
The Word of God " — the only way of sure 
Success. As written in another place ; 



230 THE BOOK OF HE A VEN. 

" Thy word I in my heart have hid, that I 
Against Thee might not sin." Herein is strength 
To overcome the tempter's wiles and sin's 
Assaults, however subtle, crafty, keen ; 
And whether from ungodly men, or from 
The Evil One himself. The Spirit's sword, 
When wielded well by faith, the conquest gains. 
The might of Heaven, though the truth divine, 
Comes in and fortifies the human heart — 
Imparting strength to foil the fiercest foe. 

The young, in midst of their temptations, can 
Not otherwise escape, cannot be saved 
By any other means. Apart from truth 
Divine, all else on which they may rely. 
Though of its kind most excellent and good, 
Is found to prove of no avail. The day 
Of trial overtakes them unprepared ; 
Their fancied strength and all defences fail ; 
They yield, are vanquished by the foe, and bound 
In cliains '' of divers lusts and pleasures," then 
Are led by Satan captive at his will." 

Thus powerless have proved all maxims, rules 
And plans devised by worldly wisdom ; all 
Professional and commercial skill and tact 
Acquired by wisest men the business world 
Tliroughout. They all have proved of no avail 
To save the young from the seductive wiles, 
The all-insidious blandishments of sin. 

And so with all of natures finest gifts : 
The mental, moral qualities of which 
Fond parents are so apt to make their boast; 
And which considered are by them a full 
And ample guarantee that their loved ones 
Shall ne'er be led to leave the path of right, 
Or victims e'er become of vice and crime. 
Their high-souled, noble-minded boy, with his 
Kind, open, gen'rous heart, and proper sense 
Of honor true, — so wise, so prudent, frank 
And firm, must surely stand secure against 



DISSERTATION XIX. 231 

The tempter's wiles, and make his path to shine 
With virtue, honesty and truth. But, ah ! 
How many parents' hearts, have burdened been 
x^nd filled with grief, through disappointment sad 
As that on which their confidence reposed 
Was found to be, a broken reed, unsafe. 
Affording no support in time of need ! 

The best of nature's gifts may soon succumb 
To vice, their native vigor being lost. 
The noble plant, the lovely flower, may be 
Insidiously assailed. The merest moth. 
The tiny fretting worm, may reach at length 
The vital part ; and then the noble plant, 
The lovely flower, wilts and droops ; they fall, 
They perish and are gone. And so with all 
Fine qualities of nature : noble though 
They be, both excellent and good, if not 
Sustained by heav'nly grace, they silently 
May be assailed by sin's insinuating 
Power, infusing elements of death. 
Till, imperceptibly, their strength is gone, 
They blasted lie, all impotent for good. 
O, no ! It is the Book of Heav'n to which 
The young should have recourse, for counsel, 

light 
And wisdom, influence, grace and truth, 
By which their habits, character, and aims 
In life should all be formed. From it they 

learn 
The truth ; the fleeting vanity of earth 
And all this world's empty show, what folly 
Lies in chasing its pliantasma — airy. 
Flitting shadows, fashions, vain pursuits; 
All emptying the heart of good, and all 
Unfitting for companionship Avith God, 
And for the dwellings of His saints in light. 

But, taking its sweet counsel for their guide. 
They shall be saved from all this fruitless chase 
Of empty vanity, and find, instead. 



232 THE BOOK OF HE A VEN. 

Substantial good, to satisfy the most 
Enlarged, the most exalted and sublime. 
Desires and cravings of the heart. Tliey joy 
Shall have ; it shall be well with them ; '' their 

path 
Be as the shining light, which shineth more 
And more until it reach the perfect day " 
Of lieaven's light, in glory with the Lord. 

The Book of Heaven should by them be made 
Their vade mecum^ with them go where'er 
They go, and there abide where they abide ; 
Their loved companion, faithful guide, through 

which 
They may commune with heaven : rising thus 
To greater excellence, and heaven's character 
Assuming ; going forth as children of 
The light, a wholesome influence all along 
Their path to throw around, directing others, 
Assisting, cheering, saving them, while they 
Themselves are saved from all the tempter's 

wiles. 
The luring, blinding, blandishments of sin. 

'Tis mercy's voice now calling to the young, 
Inviting them to look away from earth. 
And up to heaven, as a home which they 
Ere long may enter. Time is fleeting fast ; 

And, though still young in years, their days 
on eartli 
May prove but very few : then, not for it 
Alone should life and thought and vigor be 
Engaged, but for that future, endless life 
Which soon shall be commenced ; of which this 

life 
On earth is but the vestiary, wherein 
Men are attired for their eternal home ! 

As here arrayed, so shall they there remani. 
If they the robes of Heaven's righteousness 
Put on, while liere on earth, the same they wear 
In Heaven's palaces to endless days ; 



DISSERTATION XIX. 233 

But if the}^ clothe themselves while here on 

earth 
With robes of disobedience, impenitence 
And sin, the filthy garments then 
They ever wear in dens of endless death ! 
None wearing merely earth-wrought robes can 

have 
Admittance to the palaces on high. 
They may be either robes which have been 

wrought 
By godless, irreligious lives, or robes 
Wrought out of man-made righteousness, of 

earth's 
Morality, which springs of earth, and pleases 

earth. 
But never can have entrance into Heav'n. 

This voice from Heaven calls the young to put 
The heavenly vestments on in morning time 
Of life ; thus fitting them to enter there 
And in the heav'nly mansions dwell, whene'er 
The evening-time of this brief life may come ; 
If soon it should be evening-time with them. 
Or after an extended life-day long. 
These robes of righteousness hath Heav'n pre- 
pared ; 
And with them clothes and beautifies all those 
Who hearken to the heav'nly voice, and are 
But willing that the robes should them array 
Which heaven's love has wrought, and which 

alone 
Can fit them for and gain them entrance there. 

In youth it is that all begin to build. 
To build for everlasting days. For time 
Not merely does this building rise, but for 
Eternity. As it is built in time. 
The same it evermore endures. If, from 
The first, a comely, happy dwelling, it 
Arise, the same it endlessly remains. 
Then how^ they do begin to build, and how 



234 THE BOOK OF HEAVEN. 

They build, the young should ever watchful be, 
That no mistake be made ; but that they for 
Themselves a habitation rear of sweet 
Felicity, of beauty, peace and joy ! 
In doing this they need the heav'nly light. 

And Heaven's Architect to draw the plan : 
And Heaven's best materials wherewith 
I'hey may tlieir edifice construct and it 
Embellish, beautify and lovel}' make. 
All whicli they, with the Book of Heaven's help, 
May readily obtain. But all wlio build 
In disregard tliereof do for themselves 
Prepare a dismal, comfortless abode ! 

The}' all their life are working at their home, 
Preparing their eternal home. At death 
Their work thereon is done. In it they then 
Awake, and, to their horror, find that they 
As fools had spent their lives : were building in 
The dark ! But now perdition's fiery glare, 
A-glowing on their walls around, reveals 
The awful nature of that dwelling, which 
They all their lives had labored to erect. 
A dreary house, where naught is ever seen 
But sin, forever burning on the walls 
In lurid lines — all horror and dismay. 
No Book of Heaven there ! No Saviour there ! 
No voice of mercy there ! nor Comforter ; 
Nor " drop of water there to cool the tongue ! " 
And none at all of Heaven's beauty nor 
Its blessedness is there — now all shut out — 
Forever out, from that abode which for 
Themselves they have prepared. As it they 

built. 
Just so they have it now. When planning it 
And building it tliey had no place for God, 
Nor Christ, nor for the Book of Heaven's truth 
To guide and to direct, nor Heaven's grace. 
To save from guilt, and from pollution vile. 
And, as tliey built it, so they have it — have it 



DISSEETATION XIX. 235 

Evermore ! No visitor of peace and hope 

And joy. Oh no ! They see them coming. Oh! 

The fiends are coming ! their visitors are these. 

Despair of hell on ev'ry face, and cups 

Of woe in every hand, to share with them 

In their abode of everlasting death. 

Th.Qy built their house without a place for God ; 
They shut Him out by voluntary choice ; 
And for His foes a habitation reared. 
Their endless home they thus prepared ; and as 
They built it, so the}^ have it, evermore. 
With naught but the companionship of sin — 
A doleful house, of dismal, dark despair ! 

O, happy youth, who wise and careful are 
To take the Book of Heaven as their help 
And guide while building their eternal home ! 
In it they find a plan, whereb}^ the}' have 
Ensured to them a house of peace and joy — 
Of beaut}^ glory, and of great delight. 

They, on the Rock of Ages, wisely built 
Their house ; binding all its parts in one 
Securely by the efficacious blood 
Of God's eternal covenant. And as 
The walls arise they ever watchful are 
That all be strictly in accordance with 
The pattern shown them in the Book. By it 
Alone they aim to build. The drawings it 
Contains they make their rule : they follow them, 
And not the plans, tlie fashions and the rules 
The world prescribes. In wisdom thus they build 
By executing only Heaven's plan ; 
And, hence, they do not build in vain — a house 
Of heavenly architecture they secure. 

While life endures their building still proceeds ; 
And just while working at the house their eyes 
They close, they sleep in death and waken up 
To see their house now finished all complete! 
All beauteous with mildest heav'nly light 
A very palace ! gorgeous with the glow 



236 THE BOOK OF HEAVEN. 

Of grace and glory, holiness and peace ! 

And their companionship is that of those 

Who dwell around the throne of God. Redeem'd 

Ones flock around; unfallen ones dra\A^ near; 

The saints in glory and the angels come : 

And all congratulate, and all rejoice, 

And make the habitation of these saints 

Of God resound with liallelujahs to 

The Lord God and the Lamb, who them redeem'd, 

And placed them in this home of endless joy. 

O house of beaut}^ theirs ! O glorious house! 
And, as they built it, so they have it now. 
When planning and when building it they had 
A place for God, for Christ, and for the spirit 
Of all holiness and grace ; they Heaven's light 
Let into it ; and now they realize. 
With joy ineffable, the house they built 
Is in reality a heav'nly house. 
Who dwell in it, they do in Heaven dwell. 
Such as by griice they built, while here on earth. 
In glory such they have forevermore ! 

The Book of Heaven calls — " Remember thy 
Creator now, while in the days of youth " ; 
Before the evil days shall come, when thou 
Shalt say, no pleasure I in them can have." 
" Remember thy Creator ! " Who thee made 
And fashioned wondrously in order that 
Existence might a blessing be to thee, 
In loving, serving and enjoying Him. 
As He wlio did create alone can be 
The one to satisfy the cravings of 
That nature which was in His image made. 
For, when He formed man, He formed him so 
That in communion with Himself he might 
Be blest; the grandeur realizing of 
His being, and relationship to God, 
The fount of life, and all the real bliss 
Which life affords ; all on account of which 
Existence proves to be indeed a boon, 



DISSER TA TION XIX, 237 

" Reiiieniber thy Creator now," this voice 
From heaven sweetly calls ; " before the evil 
Days may come," wlien sad regrets shall in 
The bosom reign incessantly, because 
The precious days of youth, which are enjoyed 
But once, which never can return, have been 
Misspent ! Regrets because this seed-time, oft 
So pregnant with the future destinies 
Of life, and that existence, endless, still 
Beyond, has not been so improved that it 
Should yield a harvest of perpetu'l joy : 
Regrets, Avhich never end, that youth Avas sown 
With seed from which a harvest must ensue 
Of disappointment, miser}^ and woe, — 
A harvest to be gathered, evermore I 
In youth-time better sow in tears, should there 
Be need, and ever after reap in joy, 
Than sow in godless laughter while in youth, 
And ever after reap in tears — in tears ! 
An endless harvest — reaping still in tears ! 

This voice of mercy calls from heaven '-^ Now 
Remember thy Creator " at the dawn. 
The morning-time of life. That life which thy 
Creator gave that it might be employed 
To glorif}^ His name, and be a boon 
Of happiness and joy, in union with 
Himself. The virgin-time of life devote 
To Him. The young affections of the heart, 
In all their tenderness and warmth, to thy 
Creator let now, in the morn of life, 
Arise. "Remember" Him, before the mind 
And heart are burdened with the cares of life— 
Before the heart be pre-possessed and fill'd 
With worldly good ; before it callous shall 
Become — all crusted with the rust of earth. 
O ! "remember thy Creator now," in youth I 
And take the Book of Heaven for thy guide ! 



238 THE BOOK OF HEAVEN. 



DISSERTATION XX. 

The Book of Heaven holds the highest place 
Of excellence and worth relating to 
Whatever constitutes domestic bliss. 
Experience attests its claims to be 
The Book wliich gives to man a happy home. 
A peaceful influence it exerts on all 
The famil}^ affairs ; pervading all, 
Controlling all, and all directing thus 
For good. Its pure and wholesome teachings 

tend 
To form and mold the views and feelings, tastes 
And habits, all aright; and, hence, a home 
Of pleasantness, of order, elegance 
And grace, unfolds thereby, to be enjoyed. 

'Tis not the glitter of gems and gold, 
Of wealth and grandeur, luxury and show, 
However copiously they may abound. 
That e'er can make a sweet and happy home. 
The secret charm of true domestic bliss 
Lies not in the surroundings, whatsoe'er 
They be, but in themselves, who constitute 
The home. Not what they have, but what they 

are, 
That makes their home a blessing and a joy. 

What infelicities, and strife, and hate, 
And jealousy, and wrath, and discontent. 
And wretchedness, and burdened, ever-sad 
And aclii ng hearts, are found, in gaudy, gay 
And glittering homes ! Their luxury and show 
Are but tlie glare and gilded mockery of 
Their misery within. Their gold and gems 
And brilliant liomes are nothing but 



DT8SEBTATI0X XX. 239 

The semblance of the happiness for which 
They sigh — the mask of those corroding heaits 
That strangers are to comfort, peace and joy ! 
The needed change for all such homes can 

not 
Be wrought in things external, — only in 
The chambers of the heart can it arise. 
The remedy is not in anght the world 
Has any power to give. It flows out from 
The Book of Heaven. This, admitted to 
The home, and made tlie chief directing rule 
To be consulted, rev'renced and obeyed, 
Will peaceful angels with it bring, to stay 
And hover o'er the changed and happy scene, 
And whisper peace in ev'ry ear, — yea, in 
The household will create them ; out from heart 
To heart they issue ; flitting over into 
Each and ev'ry other heart ; exchanginor love 
And mutual sympathetic joy. 
The manifested kindly feeling wakes 
Responsive chords, and opes in other hearts 
The springs of flowing tenderness and peace. 
The Book of Heaven, when received to rule 
Within the dwelling, reigns for good. Its 

sweet 
Transforming power reaches into all 
The deep recesses of the heart, and all 
The outward acts of life, correcting all 
That needs reform, and all defects in full 
Sii[)plying : evil passions are subdued, 
And kind emotions wakened into life. 
By knowledge gained, and sweet experience 

had 
Of God's free love to our unworthy race, 
The heart is moved and softened into love. 
It thus of love becomes itself a fount. 
Dispensing love to others all around. 
Then Heaven's graces, temper, spirit, reign ; 
And these create a sweet and happy home. 



240 THE BOOK OF HEAVEN. 

None other than the Book of Heaven will, 
Or can, this happy Christian home ensure. 
How great and manifold the blessings are, 
To be enjoyed in such a home ! And not 
The least are these : devout and prayerful, wise 
And pious parents who, by precept and 
Example, bring their children near to God ; 
And waken in their youthful hearts His love, 
And rev'rence for His sacred name. Then, 

with 
The love of God, will not be wanting love 
Of parents for tlieir children dear, nor love 
Of father and of mother, nor the love 
Of sister and of brother. Love of God, 
When reigning in the dwelling, makes of it 
A pleasant, peaceful, happy home. With them 
He loves to dwell. His presence gives them 

He " blesseth the habitation of the just." 

A family, by Bible study and 
By daily prayer brought near to God, can not 
Be destitute of love : the love of each 
For all, and one tlie other. There is there 
A lieav'nly bond of harmony sincere, 
Of love and concord, binding heart to heart, 
And all to Him, tlie daily Benefactor, 
With unison of sentiment, in aim 
And sym[)athy, in all their sorrows and 
Their joys, around one common centre sweet, 
The altar of the pious family — 
Tlie Book of heaven lying on the stand ! 
The central and controlling power this, 
Attracting, ruling, guiding all. Round which 
Revolve the thoughts and aims, the interests 

and 
The plans, retained within their proper sphere 
Of truth and righteousness, of love to God, 
Goodwill and true beneficence to men ! 

The Book of Heaven on the stand — tlie clear 



DISSERTATION XX. 241 

Mid-luminary of the home — around 

Diffuses soft and hallowed light through all 

The dwelling, cheer imparting by its beams, 

Encouraging and shedding round its joy. 

'Tis always there, a truthful fadeless light ; 

And, by its presence, tempering the light 

Of all the varied scenes within the home. 

The too-much glaring, dazzling light of earth's 

Prosperity and joy, it modifies 

And softens down to milder mellowness 

As more becoming to the Christian home. 

What time the sombre gloom of sorrow 

spreads, 
And through the dwelling heavy hangs, this 

light. 
Alleviates the gloom, for there it shines, 
E'en through that gloom, the promised light 
Of Love divine. Through long and weary days 
And nights, of sickness, suffering and pain, 
The quiet chamber, mildlj- luminous 
Is made, relief affording; cheering up 
The weak and fainting heart and feeble frame. 
And all around the dying couch it shines, 
Revealing angel-faces, beaming with 
Celestial love — the joyful messengers 
From paradise — to bear the ransomed child 
Of God, home to the Father's house on high ! 

Thus with the light of hope, it shines within 
The house of mourning ; with its radiant beams 
Relieving e'en the gloom that settles round 
The very coffin and the shroud. And on 
The tabernacle fallen, deserted now — 
But only for a time — that vacant temple, 
Broken much, and slowly wasting back 
Incessantly to dust, it mildly shines, 
With softest golden, sun-set rays — so full 
Of hope, and even of divine assurance. 
That tabernacle yet once more shall be 
Set up, in glorious form — that temple shall 



242 THE BOOK OF HEAVEN. 

Be reared again, be beautified and occupied 
By that same life which has just now withdrawn — 
But then immortal life and life serene. 
And worship pure shall still be offered there 
Exalted and sincere, a3'e, full of joy, 
Befitting that sublime, celestial land. 

The Book of Heaven on the stand is to 
The home an ever-flowing fount of wise 
Instructions, most important knowledge. All 
Can there be taught — those lessons learn which 

are 
Of greatest worth, exhorting, guiding and 
Conducting all in paths of virtue, paths 
Of peace, and duties practical of life. 

A voice it is to each and all — just such 
In adaptation as the wants of etich 
And all require — e'en temperaments and tastes. 
With all propensities to good or ill. 
The 3'oung, the old, and those in prime of life. 
The anxious parents, and the children dear. 
May hearken to these pleasing voices, them 
Addressing, morning, noon and night, and still 
Entreating and persuading, warning and 
Directing all to follow in the ways 
Of Wisdom, so that she may lead them still 
lii truth and love, in pleasantness and peace — 
Ens n ring life a comfort and a joy. 

O lovely, sweet and happy Christian Home I 
With parents prudent, loving, faithful, wise; 
Their children training not for earth — not for 
Its fashions, pleasures, and its empty show; 
But for a heritage of greater worth — 
For " immortality, eternal life." 
Their children loving, dutiful and kind; 
Delighting in their home, and filling it 
With youthful mirth, with cheerful innocence 
And joy. They may, indeed, rejoice and sing, 
With ever-glad and grateful hearts. They have 
A goodly heritage — a godly home. To tliem 



DISSERTATION XX. 243 

" The lines in pleasant places fallen have." 

A heavenly place is such a home, for there 
Are found the heirs of heaven, daily fed 
With bounty from their Heav'nly Father's hand 
While daily asking and receiving, as 
They need, their daily bread: their hearts en- 
gaged 
With heav'nly things, and heaven as their home 
Expecting in the end. They gather round 
The family altar — joyful children, 
Happy parents, learning from the Book 
Of Heaven, forming Heaven's image now 
On ev'ry loving and believing heart. 
In truth, a happy home ! an image of 
The sweeter home above ! the inmates here 
Preparing there to enter, there to dwell. 
In light and love, and endless joy, in that 
Bright home of the redeemed, to praise tlie Lamb, 
Who brings them to His Father's house on liigh. 

The Book of Heaven ruling in the home 
A never-failing power proves to save 
From bitterness and strife, from angry words. 
From peevish murmurings and sad complaints, 
From fretting discontent and anxious care — 
A panacea proves for all such ills. 
The special secret of a happy home. 
How, then, in not a few unhappy homes 
This precious treasure may be found ? They 

have 
The sov'reign antidote right in their midst. 
But no advantage realize therefrom. 

The failure lies in this, that, though they have 
The Book of Heaven in tlieir homes, it is 
Not there to rule : to it, authority 
To guide, and regulate, in home affaiis, 
Has not conceded been. Altliough a place 
Within the home has been alloAved, and, though 
'Tis as the Book of Heaven there, no more 
Authority to regulate the life 



244 THE BOOK OF HEAVEN. 

Conceded is to it than is to any- 
Earthly book. They have it there, but not to 
rule. 

It is received and kept as Heaven's Book, 
As Heaven's law, and daily is ignored. 
Neglected, disregarded, even oft 
Forgotten, just as though not in their home. 
They have it there, — for such the custom is — . 
They have it there, that their religion may 
Be seen of men ; as all they have is in 
The Book, and none whatever in themselves. 
No marvel, then, the Book should fail to make 
Of such a happy home. It is not there 
To Rule — its healing influence there to throw 
Around and over all, imparting thus 
To all its heav'nly impulse and control — 
The springs unfailing of a happy home ! 

Its salutary power over that 
Unhappy home is lost by disregard 
Of what the Book prescribes as Heaven's rules. 
Whereby to regulate both heart and life. 
Its presence, just as amulets and charms 
Are used, will not avail to bless the house, 
Diffusing over all sweet joy and peace. 
There must be daily Bible-reading, joined 
With prayer, and watchful cultivation of 
The Spirit's graces, meekness, gentleness 
And love ; forgiving and forbearing each 
The other; imitating Christ, in life. 
In Spirit and in character, as these. 
Have in the Book of Heaven been portrayed. 

By application thus of Heaven's truth 
Will power all sufficient be disclosed 
In Heaven's Book to harmonize the house, 
To soothe and soften those asperities. 
That vex and lacerate, and peace destroy ; 
With power to alleviate the cares 
And burdens, trials and embarrassments. 
Which may, in Providence, the family befall. 



DISSERTATION XX. 245 

They, being by the Book of Heaven taught, 
By faith receive them all as ordered by 
Their Heavenly Father's loving care, and all 
By Him prepared as best for them ; designed 
To make them humble, and distrustful of 
Themselves, confiding all to Him who loves 
And overrules in their affairs, to fit 
Them for the endless joys of Heaven's home ! 
The Book of Heaven thus its claim asserts 
And vindicates, as having all efficiency 
To make a truly happy home — a home 
Like that of Bethany, where Jesus loves 
To dwell, — a home the semblance of and place 
Of training for the everlasting home, 
Of liglit and joy, of glory and of peace 
The sinless, painless home of God's redeemed, 
Where they at home are ever with the Lord ! 



246 TUE BOOK OF HEAVEN. 



DISSERTATION XXI. 

The Book of Heaven stands, the best defence, 
The greatest strength and bulwark of the State, 
The nation's most reliable support, 
Its ever sure palladium, to guard 
From harm, both from within and from without — 
Prosperity to give, and all that will 
Exalt and raise to eminence and worth. 

A people willing to observe, and its 
Behests obey, will in themselves lay, broad 
And deep, a sure foundation, on the which 
To build, and 'stablish firm a nation great 
And permanent, in honor to abide. 
For such foundation never can consist 
In aught but righteousness alone : that is, 
In principles of rectitude and truth. 
Of honesty and virtue, purity, 
And love of all, in harmony with right, 
Combined with due regard for that Divine 
Authority from which all nations rise. 

The best of minds agree that, lacking sound 
Morality, no nation can endure. 
Nor can morality exist without 
Religion, as the base whereon to rest. 
But true religion never can prevail 
Without tlie Book of Heaven's light and truth. 

A people, disregarding righteousness, 
Sunk down in immorality and vice. 
Not long can prosper as a nation, nor 
Can long self-government be fitted to 
Maintain. They lose ability to rule 
Themselves, and subject must become to some 
Despotic power, ruling them by force, 



DISSERTATION XXL 247 

Instead of in compliance with their cl^oice. 

The safeguard of religion and of sound 
Morality is most essential to 
A government, republican in form, 
Of which the theor}^ at least, is that 
The people rule, although in practice oft 
It may occur, that not the people, but 
The politicians rule the people, not 
Attempting aught than simply to elect 
Whoe'er the politicians nominate. 
For party, personal and selfish ends. 
But it the people's province still remains 
To choose their rulers : therefore, on themselves 
Devolve the whole responsibility 
Of choosing faithful, upright, honest men, 
To make and to administer their laws. 

But if tlie people moral qualities 
Do not esteem as of the greatest worth. 
Nor cultivate them in themselves, then can 
There be no ground to hope that they will make 
These qualities a requisite, on part 
Of those they elevate to place and power. 
The people must themselves be moralized, 
In order that their chosen rulers may 
Be such. The standard of morahty. 
Which is the Book of Heaven, must have place; 
Its power must be biought to bear on all 
That enters in tlie character to form, 
And men to fit such duties to discharge. 

The Book of Heaven's teachings are the best 
That any nation can obey, anent 
The moral character of those whom they 
Select to be invested with authority. 
To rule among their fellow-men. It says: — 
'' Thou shalt provide of all the people 
Able men, such as fear God, men of truth. 
And hating covetousness." So, again, 
The sacred writer saith, "The Spirit of 
The Lord did speak by me, His word was in 



248 THE BOOK OF HE A VEN. 

My tongue ! Yea, the God of Israel said : 
The Rock of Israel spake to me — He 
That ruleth over men, he must be just, 
And ruling in the fear of God." And thiii. 
" For rulers are to be a terror, not 
Unto the good, but to the evil ; a praise 
To him that doeth well." '^ God's ministers 
They are "; and hence the character they bear. 
That is, the moral and official, ought 
To harmonize — the moral always should 
In keeping be with '' ministei> of God." 

The counsels of the Book relating to 
Tlie moral character of those who rule. 
Are clear, and of the grtatest worth ; and, if 
Obeyed, would most effectu'l prove for good, — ■ 
Would be a potent it^medy for all 
The evils which so frequently abound. 
In managing poiitiral affairs. 

In moral character let rulers be 
Such as tlib Book demands — " men fearing God,' 
And " hiiting covetousness," then government 
Will prove a good pre-eminent to all : 
Regardless, too, of what the form or name 
The government may have — Republican. 
Monarchial, or any other form. 
Much more depends on having upright, good 
And conscientious men for rulers, than 
Does on the form the government may have. 
And, hence, the Book of Heaven pointedly 
Describes the character that rulers ought 
To have ; but, as to governmental forms. 
It leaves this optional with men themselves. 

A truly happy nation would it be 
Whose rulers were the men described therein, 
As only fit and worthy civil rule 
To exercise among their fellow-men. 
Then all affairs of government would be 
Conducted righteously, on principles 
Of honesty, fidelity and truth : 



DISSEBTATION XXL 249 

Not seeking merely selfish ends; but that 
Which is the high design of civil rule, 
The welfare of the whole of ev'iy class. 

A nation trained and well instructed by 
The Book of Heaven, touching government, 
Its origin, its nature and design, 
And, in accord therewith, conducting its 
Affairs, will be both prosperous and great. 
For such a nation will be brought to place 
Its confidence in Him who only can 
Defend, and give prosperity and strength. 

The Book reveals that civil government 
Originates in God ; that He alone 
The fountain is of all legitimate 
Authority, maintained and exercised, 
Throughout the family of man. It sa5^s, 
" There is no power but of God ;" and that 
'^The powers that be, they are ordained of God." 
And, hence, '' he that resisteth, resisteth," then, 
'' The ordinance of God." It tells us, too. 
That civil rulers are '' the ministers 
Of God " : for providentially they're called 
God's'ordinance of civil government . 
Among the people to dispense. They are 
The deputies of God, who is Himself 
The Sovereign Ruler of the nation, in 
Whose name and by authority of Whom 
They act ; though by the people's choice, and as 
Their representatives, their work perform. 

But civil government, although declared 
An ordinance of God, it also is 
An " ordinance of man." It is of God, 
As to the entity itself, yet, as 
To form and its administration, is 
Of man. Men's right to rule their fellow-men 
Originates in God, and comes from God ; 
But what the form the government shall have 
Is left to men themselves. And then, by men 
The government must be administered ; 



250 THE BOOK OF HEAVEN. 

And also is of man in this regard. 

In these two aspects civil government 

Is " of the people, by the people, and 

For the people " ; though the institution is 

Of God, and is the " ordinance of God." 

And civil rulers, from the highest to 

The lowest, are " the ministers of God " ; 

To Him responsible for faithfulness ; 

His ordinance dispensing, in His name, 

By His behest, among their fellow-men. 

The Book of Heaven places civil rule 

On far more elevated, nobler grounds, 

Than does the world's theory, which makes it 

but 
A human institution : teaching that 
The people are the only source of all 
Authority, and they that rule to them 
Accountable alone ; that God and His 
Authority must wholly be ignored, 
And civil government be managed so 
As having no concern with God. With such 
An atheistic theory as this 
A government will sink, and must become 
Demoralized, when ev'rj^where prevails 
The sentiment that, in affairs of state, 
There need be no regard to any claims. 
Authority or law, than that of men — 
No feeling of accountability 
To God, no recognition of His law. 
With such a theory the government 
Is shorn of more than half its strength, and of 
Its influence for securing highest ends. 

When civil government shall be received 
And understood as clothed with high. Divine 
Authority, then will it come to all 
With claims commanding rev'rence and respect- - 
From those whose office is to rule, and those 
Whose duty is obey — much higher both 
In measure and in kind than could be felt 



DISSEBTATION XXL 251 

For merely human institutions. 
And then the excellent effect will be 
A better rule on part of those who are 
In power, also on the people's part, 
A more submissive disposition, and 
More cheerful rendering of support to 
Ev'ry measure needed for the nation's good. 

The universal recognition of this 
Most salutary scripture truth, that all 
Authority for rightful civil rule 
Is from the Sovereign Ruler, God, would lead 
To the enactment of such laws as just 
And righteous are, and execution of 
The same with conscientious care. The clanns 
Of God would then have place before the mind, 
In framing laws and executing laws; 
And not mere worldly policy and aims — 
Not personal nor party interests would 
Prevail ; but those of righteousness and truth. 
Well-pleasing to the Sovereign Judge, and thus 
The nation's good all tending to advance. 

The doctrine, in the Book of Heaven taught, 
That nations are, as such, accountable 
To God, should be esteemed of greatest worth, 
And constantly impressed on ev'ry mind. 
In order to the nation's greatest good. 
'' The Heav'ns do rule "—in ev'ry heart should 

find 
Response, and ready acquiescence gain. 
Most advantageous would it be for all 
To ^' know that the Most High doth rule m all 
The kingdoms of the earth " ; to rev'rence Him, 
And Him exalt the nation's Sovereign Lord. 
'» God reigneth : let the earth rejoice " should be 
Received and gloried in by all who seek 
To do aright, and for their nation would 
Secure stability, renown and peace. 

This truth, so vital to a nation's good, 
The Book of Heaven sets in clearest light. 



252 THE BOOK OF HEAVEIT. 

Thus siiith the Lord: — I set my King upon 

My holy hill of Zioii, my Anointed, 

Tlie Son of God, the Christ of God, among 

The nations Governor be thou. Sit thou 

At my right hand till, as a footstool, all 

Thy foes are made. Thus runs the sure decree : — 

The nations I to Thee will give as thine 

Inheritance; and for possession I 

To Thee earth's utmost bounds will give 

As part of thine unlimited domain : King 

Of kings and Lord of lords be Thou ; the 

Prince 
Of all the kings of earth, as they, and all 
The nations are the subjects of Thy throne. 
Whom God exalts to rule the nations, far 
And near, all nations should exalt, and Him 
Obey, and own His right to govern them, — 
Allegiance yielding to His Sov'reign Throne. 
To honor, serve, and Him obey, will be 
A nation's greatest strength — its very life ; 
But Him to disregard and disobey will be 
Its sorest bane, its curse, its death, for they 
That honor not the Son they honor not 
The Father, God. His Son's reproach He will 
Avenge ; the nations visit will, and, in 
" His sore displeasure, will then vex. " ''H is foes 
Beiit down before His face, and plague all them 
That do Him hate." Himself " at God's right 

hand 
Shall strike through kings ; and, in His day of 

wrath. 
Shall places fill with bodies dead, and wound 
The heads, the chiefs, all over manj^ lands." 
The nation and the kingdom that will not 
Him serve and Him obey shall broken be, 
As all the pow'r in heaven and in earth 
Has been committed to His hands, to rule 
The nations till, submissive. Him they own. 
The fall of nations verify the truth 



DISSERTATION XXL 253 

Of these asseverations touching God's 
Anointed Son. He came unto his own, 
The Jewish nation, as their king, but they 
Rejected him ; and He rejected them. 
His wrath descended on their guilty land. 
The nation, stricken with His iron rod — 
" Rod of his anger " — in that special case 
Imperial pagan Rome — was shivered then ; 
And since, all o'er the earth, " like fragments of 
A potter's broken vessel," scattered Ues ! 

So, likewise, with the empire great of Rome, 
Proud, boasting '' mistress of the world ! " She 

Him 
Opposed : His righteous vengeance on her fell. 
The Northern hordes, the agents of His wrath, 
Came sweeping like the tempest o'er her lands : 
She fell ! in fragments broken lies ; beneath 
The stroke of His resistless " iron rod." 

And thus with nations many hath it been, 
And shall with others be who disobey 
The Lord and His anointed Son, who "break 
Their bands and cast away their cords" — the 

bands 
And cords of God's authority, the just 
Restraints and requisitions in the Book 
Of Heaven found, addressed to nations and 
Their rulers guilty of forgetting God — 
Forgetting that they are the subjects of 
His throne, and that they Him acknowledge 

ought, 
His law receive as law for them supreme. 

The subjects of the government of God 
All nations are. He deals with them as such. 
Their retributions He in time to them 
Awards, as in eternity they no 
Existence have. He them exhorts, he warns, 
He likewise threatens them, as in the case 
Of Nineveh, Babylon, Jerusalem. 
And, when they still rebel and disobey, 



254 ^^^ BOOK OF HEAVEN. 

He visits them ; He punishes ; and, if 
They still persist in their rebellion, He 
Subverts, He utterly destroys, and from 
His earth, as nations, wholly blots them out. 

So did He with rebellious Egypt, with 
Assyria. And so he taught the king 
Of Babylon that " the heavens do rule " 
That nations subjects are and must obey. 
And with the Medo-Persian empire He 
Did similarly deal ; with that of Macedon 
The same; and so the Roman ; all destroyed 
For their disloyalty, their disregard 
Of God's authority, and sovereign law, 
Administered by his "anointed" Son. 
And thus, as subjects of His throne, with all 
The various rebel nations filling 
Canaan's land he dealt; and also with 
The Israelites themselves — were all 
Destroyed for disobedience to the Lord, 
Of whom, as such, all nations subjects are. 
The man who would deny that nations are 
The subjects of the government of God 
Is wholly blind to clearest teachings of 
The Book of God, and these unfolded by 
His dealings with the nations of the earth. 

They and their rulers are exhorted thus — - 
Then ''O ! ye kings be wise : instructed be 
Ye judges of the earth. Kiss ye the Son " — 
Obey the Sovereign Lord; acknowledge Him; 
And let your laws, with all the pow'rs of state 
Their homage bring ; by harmonizing with 
His righteous law: thus glorifying Him, 
The nation's rightful Sovereign Lord ; and Him 
Engaging as its sure defence and shield: 
Thus government conducting in the fear 
Of God, and for the greatest good of man, 
As these inseparable ever are. 
For aiming God to glorify in state 
Affairs, to man unfailingly secures 



DISSERTATION XXL §55 

The greatest good that government can yield 

Such pure, exalted, noble aim, insures 

Its management in righteousness and love. 

Alliances with Heaven to form and 
Maintain should always be a nation's chief 
And ever-present aim. Alliances such 
Will prove of more avail, for wealth and strength, 
For glory, honor and renown, than all 
Alliances of earth, with all its thrones, 
Its kingdoms, empires, nations, great and small — 
With all their military prowess, all 
Their statesmanship, and diplomatic skill. 
With this Ally a nation need not fear. 
Though all the hosts and powers great of earth 
Against them were in secret league combined ; 
For more and greater still were tliose who stood 
For them than those who were opposed. They 

might 
Them all defy ; exultingly exclaim — 
" The Lord of Hosts is on our side ! " why should 
We fear what all the power of man can do ? 
For their Ally, in wisdom and in might 
Unbounded, could, without their aid, frustrate 
And bring to naught the counsels of their foes, 
And all their forces utterly destroy 
Without the use of any human art 
Or enginery of war. The elements 
Of heav'n or pestilential vapors of 
The earth, at His command, would fight for 

them ; 
Their hosts of enemies dismay ; them sweep 
To death, like chaff before the driving storm. 

Let any nation lovingly receive 
The Book of Heaven as authority 
Supreme ; let public sentiment be formed 
By its most righteous principles and laws ; 
And let allegiance be avowed to God's 
"Anointed" Son, whom he appointed hath 
"Among the nations Governor" ; then need 



250 THE BOOK OF HEAVEN. 

There be no dread of harm. Within themselves 
They have the seeds of greatness manifold; 
Of all enjoyment and prosperity, 
Of sure stability, and lasting peace. 
And over them will then extended be 
The all-protecting shield of Heaven's care. 
When Heaven's laws they are obeyed, the help 
Of Heaven then is sure to be enjoyed. 
That nation will exalted be by truth 
And righteousness — a people built of God. 
For when Jehovah is their God, and they 
Are walking in the Book of Heaven's light, 
They then '' exalted are by righteousness ;" 
Their ''refuge and their strength is God;" with 

them 
He loves to dwell, defending from all harm ! 



DISSEB TA TION XXIL 257 



DISSERTATION XXIL 

The Book of Heaven, friend of Freedom 
stands, 
Aye pleading for the people's sacred rights, 
In face of all opposing tyrants' claims. 
As it alone, in wisdom, lays the broad 
And deep foundation firm whereon to raise 
And to maintain the institution grand 
Of rightly regulated Freedom — that 
So highly valued, much-contended for. 
And ev'r^^where desired boon of all the race. 

The teachings wise and righteous laws therein 
Contained, concerning the relationships. 
Prerogatives and rights of rulers and 
Of subjects, such most manifestly are — 
If but observed, and properly obeyed — 
As would unfailingly the boon secure 
Of just and equal freedom ev'ry where, 
For ev'ry race, and tribe, and class of men. 

The doctrine taught therein anent the source 
Of civil government, as being of 
Divine authority ; and rulers all 
The '' ministers of God," accountable to Him, 
Who gives His ordinance of civil rule 
To men, — that it, for their advantage, as 
A whole, may be administered, and not 
For that of any order, rank or class. 
Must highly favor Freedom's sacred cause. 
Tlie exercise of government with this 
Design — the greatest good of all, the ruled 
No less than those in power — never could 
Become oppressive, nor the people could 
Deprive of their inherent social rights. 
17 



258 T^ii^ BOOK OF HEAVEN. 

Its heaven-given, famous golden rule: 
" And as ye would that men should do to you, 
So do ye also, likewise unto them," 
Itself alone a sure foundation lays 
Whereon to build and to maintain the cause 
Of dearest human rights, and liberty 
Perpetuate, unfailingly secure. 
When men in power this command obey, 
No danger then of loss of liberty. 
Or of oppression growing up to crush. 
Or spoil the people of their sacred rights. 
That ruler who to others only does 
As he would have them do to him can not 
Oppress, nor laws enact, nor execute. 
So as to injure any fellow-man. 
When he the Book of Heaven obeys, and " loves 
His neiglibor as himself " — maintaining rule . 
For others even as 'twere for himself — 
No danger, then, that he his power will 
Abuse, or Freedom's sacred cause betray. 
The love of others, being such as of 
Himself, will constantly the aim inspire 
Of ruling to premote their greatest good. 

The Book of Heaven stands alone, the first 
Of all the books, wherein is recognized 
And taught that theory of civil rule. 
Which to the people, under God, assigns 
The sov'reignty in governance affairs. 
As witnessed in that nation typical. 
Set up of God, whereby to teach the mode 
Of organizing and conducting all 
Affairs of civil rule, at least in this. 
That, under God, it is the people's right 
To cl loose their rulers ; or, in case that God, 
The Sov'reign Ruler, condescends to choose 
For them, yet, even then, the people's right 
Is recognized to sanction with their voice 
The nomination of their Sov'reign King : 
Implying that no one may rule without 



DISSER TA TION XXII. 259 

The people's own consent. As in the case 

Of Saul, of David, and of Solomon, 

And Rehoboam, and Jeroboam ; 

And on, till, by degeneracy at large, 

The people failed to exercise their right : 

Usurpers rising into power by 

Their violence, or what was claimed as their 

Hereditary right, in disregard 

Of what might be the people's will or choice. 

The tyrant's plea — " the right divine of kings,'' 
In such a sense as claimed by them, has no 
Foundation in the sacred Book. Kings have 
" A right divine " to reign, as have all those 
Who raised to power are by Him, the source 
Of all legitimate authority. 
Ko man has any right to rule without 
A call from God, express and personal ; 
As in the case of Moses ; or, with such 
As, in His providence. He sends to men, 
Investing them with power, either through 
A people's peaceful acquiescence in 
Some one's accession to the ruler's place, 
Or through their will, expressed by formal vote. 

But Scriptural authority no man 
Can have to rule without consent, on part 
At least of a majority some way 
Expressed, of those he undertakes to rule. 
And yet, so long did tyranny prevail, 
That this important Bible truth was lost 
To view, discarded, utterly ignored, 
As though not by the Book of Heaven taughto 
Yet fair interpretation of the Book 
The doctrine fully proves, that no one can 
Have any right, inherent or " divine," 
Without consent of those who governed are, 
To exercise authority, or rule 
His fellow-men. But when a people choose 
A rulen then he has "the right divine" 
To govern them, so long as he may be 



260 THE BOOK OF HEAVEN. 

Their choice. Through them this right he has 
Derived from God, the Sov'reign Lord of all. 
Bat that authority which, uuder God, 
This people have conferred on him by them 
May be again recalled, and, by their will 
Expressed, his " right divine " to rule will 

cease. 
For, under God, the people are the source 
Of all authority ; through them it is 
Obtained; through them it is again withdrawn. 

The Lord, the Sov'reign Ruler, men invest 
With full authority a government 
To form for themselves, and it to change 
And revolutionize as may appear 
To be the most promotive of their good ; 
But in subordination to Himself, 
And harmonizing with the higher law- 
The law of God, man's model of all right. 
But plainly in the Book of Heaven lies 
A basis broad of liberty for man ; 
And Freedom's cause it openly maintains. 

The Book of Heaven's great efficiency 
The cause of Freedom to advance appears 
In what it has so manifestly wrought 
In Liberty's behalf throughout those lands 
Wherein the Book is prized the most, and 

where. 
By general circulation, it is brought 
To bear upon the nation's cliaracter 
And laws. As at the present witnessed in 
Britannia, and in Columbia, 
Where Freedom's flag is floating more aloft 
Than yet it has been raised in other lands, 

All Britain's great advances, tending to 
A government so harmonizing with 
Tlie people's choice, should doubtless be ascribed 
To that reforming influence which has there 
Been ev'ry where throughout the land diffused 
By England's open Bible, brought to bear 



DISSERTATION XX 11. 261 

On its inhabitants, of ev'ry rank 

And class : enlightening the people, and 

Instructing them their rights to understand — 

The ruling class so liberalizing as 

To wisely and in righteousness concede 

Such great reforms, advancing Freedom's cause. 

Her Bible and her liberty combine 

To elevate and bless the land — the one 

The precious seed, the other but the fruit, 

By all the people gathered and enjoyed. 

And so in this our highly favored land, 
Where all the fruits of Freedom gathered so 
Abundantly have been, the seed has been 
The same. No treasure did the Pilgrims bring. 
Nor did the Mayfloiver hold, so precious as 
The Book of Heaven ! — that, the greatest 'bove 
All, thus carried to Columbia's shore ! 

The Book of Heaven, landed on the Rock 
Of Plymouth, proved the vital germ from which 
Has sprung the mighty, widely-spreading tree 
Of Liberty ; affording now both shade 
And shelter ev'rywhere throughout the land. 
That Rock is famous and immortalized 
By having placed on it this open Book, 
Proclaiming " liberty through all the land, 
To its inhabitants " of ev'ry class — 
Inscribed upon, and echoed from the bell 
Of Freedom, high on Independence Hall ; 
In "Brotherly-love " — sweet emblematic name I 
" In seventeen hundred seventy-six'' — 
And westward sending forth its vital force, 
To foster Freedom's growth — fresh life to it 
Impart, — that all in safet}" under it 
Might dwell. Beholding that historic Rock, 
We see from it a light arising high. 
Which shines afar, illuminating mount 
And valley, across the continent, from shore 
To shore — Columbia's joy-inspiring light 
Of Liberty, out-shining from the Book 



262 TIIJ^ BOOK OF HE A VEN. 

Of Heaven, with that Rock identified — 
The sacred source of Freedom for tlie land. 

Those landing on that Rock the Bible much 
Revered ; its heav'nly principles they h)ved ; 
And sent it forth, with light and truth 
To laminate and guide the people, so 
That they, in wisdom, might lay, broad and deep, 
Foundations for the temple, beautiful 
And grand, of Liberty, where worship might 
A grateful people, for the blessings, rich 
And manifold, so bounteously bestowed 
By Him, who them the Book of Heaven gave ; 
rhe principles whereof the virgin soil 
Compose, in which the Tree of Liberty 
Implanted, now its tow'ring growth has gained ; 
Its shade and shadow throwing out afar, 
The land's inhabitants protecting all, 
And offering to all occasion to 
Secure their own prosperity in peace. 

But, though the advocate of Freedom, and 
Of all the just and sacred rights of men, 
Yet no authority can be derived 
Therefrom for anarchy or lawlessness, 
Or exercise of individual rights 
Injurious to society at large. 
For human liberty does not consist 
In liberty to do what ev'ry one 
May think is right in his own eyes, or would, 
Perchance, most tend his private interests tc 
Advance : for no such liberty as this 
Can e'er exist where government exists. 

The end of civil government is this: — 
To shield and guide society, or guard 
The people's rights, — yet not as isolated 
Individuals. In organized — 
Society there never can be such. 
For the advantage of society 
Its civil government is organized, 
And not what might most profitable be 



Dlti^ERTATION XXII. 263 

To any iiidividuiil man, or class of men. 

In organized society no one 
Can claim the right of doing aught that would 
Be hurtful to society at large ; 
All members of society should be 
Restrained from prosecuting any art, 
Or business, or profession, which retards 
Prosperity or injury inflicts 
Upon the whole community at large. 

The only question, tlien, anent the right 
Of prosecuting any business, trade or art, 
Is simply this : — Is it innocuous to 
The welfare of society ? or is 
It detrimental thereunto? As that 
Which, to an individual, may afford 
No little gain and growth of worldly wealth 
Might to the interests of society 
Be most injurious, — consuming wealth, 
Destroying peace, demoralizing in 
Its nature, tending to the loss of all 
Most dear, yea, the very ruin of 
Society itself, with all the great 
Advantages to be by it secured. 

And, hence, well-founded is the view main- 
tained 
That vending of intoxicating drinks, 
As prosecuted and conducted now, 
Sliould be prohibited by righteous laws. 
Because the business proves so baneful to 
Society — more blighting than a plague. 
By its demoralizing tendencies. 
It operates to undermine the main 
Support on which the social fabric rests — 
Sobriety, integrity and truth. 

It makes its paupers by the thousand ten ; 
Vast multitudes of families it clothes 
In rags ; fills almshouses and jails ; and men 
Transforms, till like incarnate demons they 
Become, and sweeps its millions to the grave, 



264 2^^^ BOOK OF HEAVEN. 

And to eternity unblest ! — unsaved ! 

And, hence, prohibited it ought to be, 

Although to thoiie engaged therein it may 

Be lucrative — securing luxury 

And ease. But manifestly they 

No right can have — excepting that secured, 

By legislation, cruel and unjust — 

On any ground, to claim the privilege 

Of doing what so terribly afflicts 

The whole community, of which they form 

A part ; and which has constituted been 

In order that the dearest interests of 

The whole might be promoted and secured. 

How can they claim to have a right 

To jeopardize that institution which, 

With others, they are pledged and bound to save ! 

In every kind of partnership, and all 
Associations, there the members are 
Enjoined and bound to carefully refrain 
From all that would injurious be 
To that wherein their membership belongs. 
To this all readily consent, except 
As it regards the most important one 
Of all, which is society itself ; 
In which all have tlieir membership alike. 
Though not, indeed, by choice, but merely by 
Their being where they are. But some there be 
Of these who strangely think that they 
Ought not to be restrained from doing what 
Is fully known as quite disastrous to 
The welfare of society at large. 
Their evil, baneful business they do not 
Attempt to vindicate by pleading for 
Its harmlessness — that it no injury 
Inflicts upon their fellow-men, or on 
The whole community; but by 
Asserting it their individual " i ight." 
" Their rights," they say, by them must be en- 
joyed. 



DISSERTATION XX 11. 265 

But well may it be ask'd, what are "their 
rights?" 
Can members of society have rights 
Which would entitle them some business to 
Pursue, or any course to take, whereby 
The interests of society would be 
Impaired ? Can they have rights for doing wrong ? 
Or working evil to their fellow-men? 
No more can there be individual rights 
Destructive of society than rights 
Can be possessed by States destructive of 
Their nation. Men to hinder from pursuit 
Of any business detrimental to 
The whole communit}^ can never be 
Depriving them of any " rights " ; 'tis but 
The liberty withheld of doing wrong ; 
It is denying them the right to hurt 
Their fellow-men — to do to others as 
They would not wish that others should to thera.. 
They seem to entertain the view that, if 
Restrained from doing that which to themselves 
Most profitable may appear, without 
Regard to others, then they are deprived 
Of their own personal and private- rights. 
But, nay : for no such rights can e'er exist. 
The right to injure others, that our own 
Advantage may be realized thereby. 
Can never once arise from any source. 

The extirpation of the Canaanites, 
And Israel's inheriting their hands. 
With this does not in anywise conflict. 
By God's command the Canaanites were slain 
And dispossessed ; and yet the cause was not 
That Israel might gainers be thereby ; 
The cause was their great wickedness in siglit 
Of God ; 'twas for their sin that they were slain 
And dispossessed. The Lord, the Owner of 

the earth. 
To Abram gave that land, and to his seed ; 



266 THE BOOK OF HEAVEN. 

And for the wickedness of those wlio dwelt 
Therein they were eventually expelled; 
The Israelites' possession of the land 
Resulted as an incidental gaiu. 

In organized societ}^ where men 
Together dw^ell and business intercourse 
Maintain, eacli other's good must be upheld. 
And each must ^'love his neighbor as himself" — 
He must not injure him in order that 
He may secure advantage for himself. 
All selfish rights are here to be resigned ; 
And oidy those retained or exercised 
From which no ill to others will arise. 
Such liberty as tliis is sanctioned by 
Tlie Book of Heaven — social rights of all, 
Without incuning hurt to any, by 
Enhancing the prosperity of some. 
It pleads for freedom, order, justice, law, — 
For equal rights to all, while righteous laws 
Are executed, not in harshness, but 
In firmness wisely, for the good of all. 

The Book of Heaven claims full freedom for 
itself, 
No less than for the people. Liberty 
For it, and liberty for them, do hand 
In hand together walk, and ever near 
Each other dwell. Where most of Freedom it 
Enjo3's, there most of Freedom is enjo3'ed 
By them, in all the various walks of life. 

In lands where freest circulation and 
The largest love and liberty have been 
Accorded to the Book, the people there 
Have most enjoyed of Freedom and its fruits. 
But where the Book has been proscribed, been 

chained, 
And cloistered up in cells, the people thei-e 
Have been oppressed and robbed of dearest rights. 
It is a truth, conceded now, and known 
In all enlightened lands, that oidy where 



DISSERTATION XXIL 267 

The Book of Heaven, unrestrained, has found 

Among the people favor and regard, 

With perfect liberty to circulate 

Among all classes, high and low, and ricli 

And poor, the rulers and the ruled, that there 

The greatest Freedom reigns, and is 

Enjoyed by citizens of every class. 

The flag of Freedom floats the highest there, 

Where iBible truth most largely permeates 

The public sentiment and views of man. 

Its claim to be the Book of Freedom stands 
Incontrovertible in this — that when 
It universal influence shall obtain. 
To rule and regulate the views and deeds 
Of men, throughout the nations of the earth, 
Then tyranny and all despotic rule 
Shall cease, as in the Book it is foretold. 
'' The law shall forth from Zion go: And of 
The Lord the Word shall from Jerus'lem spread 
Abroad;" and then the consequence shall be 
" That, unto ploughshares, men shall beat their 

swords, 
And into pruning-hooks their spears, and they 
Shall learn war no more." Then tyranny shall 

cease. 
No implements of war — no despots then! 
When war and instruments of war shall be 
No more, no tyrants then shall any more 
Be found — their strength is gone I and they are 

gone ! 
And thus the Book and end will bring to all 
Despotic rule: evincing its sublime ^ 
Pre-eminence as Freedom's surest friend. 

Then all whom F]-eedom highly prize and love, 
For Freedom's sake should highly prize and love 
This Freedom-giving Book of Heaven. All 
Who would the bounds of Freedom widen and 
Extend should help to circulate and send 
Abroad the Book of Heaven. Its access 



^68 THE BOOK OF HEAVEN. 

To ev'ry home and ev'ry heart, throughout 
The tribes and nations of the earth, will cause 
To usher in the joyful day — the glad 
And glorious jubilee of Freedom's reign, 
With blessings for a peaceful, happy world. 



BISSEETATION XXIII. 269 



DISSERTATION XXIII. 

The Book of Heaven holds the place of chief 
Delight, of love and great esteem, with all 
The truly pious and devout. Some books 
By thein are valued much, and truly worthy are 
Of high regard for great intrinsic worth. 
But Heaven's Book in the affections of 
The heart retains the choice, the highest place, 
With all the saints of God. A sacred prize, 
A precious boon, they it esteem, conveyed 
By Heaven's loving-kindness them to guide. 
Redeem, and raise on high, to Heaven's home ! 

A striking contrast, worthy of remark. 
Stands prominent in this : — that by the vile. 
The vicious and profane, the Book is jeered, 
Rejected and ignored ; and by the good, 
The virtuous, the upright and devout, 
Who are the excellent in ev'ry land 
It is beloved, and held in high esteem. 

No slender evidence herein appears 
In confirmation of its highest claims. 
The Book the wicked and ungodly hate 
And cast away could not originate 
In fraud, nor bear the likeness of themselves. 
The Book that Heaven's children love so much 
Must have its origin the same as theirs. 
From Heaven they their righteousness obtain ; 
And as this Book so fervently they love 
The source of both must be the same. As they 
Are ''born of God," the Book in which they all 
Take such delight must also come from God. 

So they that love it not, nor have delight 
Communing with its sacred truth, can not 



270 THE BOOK OF fTEAVEN. 

Themselves be Heaven-born. While, having no 

Desire for lieav'iily knowledge, light and truth, 

Nor appetency for the mental food 

Of immortality in Ileav'n prepared, 

They never have been '^born again." Those 

" born 
Of God " can not but dearly love the Book 
Of God. They live upon its saving truth. 
It is their comfort and their life, their light 
And joy, their sv/eet companion night and day. 

A valid test of heav'nly birth herein 
Is found. For ev'ry heart that loveth not 
The Book of God doth not love God himself. 
The messages of love from those we love 
Ai'e always loved. The souvenir of the least 
Intrinsic worth from one beloved is kept 
And cherish'd, priz'd and gaz'd upon, with fond 
Delight. And so, when God is lov'd, the Book 
He sends is lov'd, because it comes from Him, 
And bears to them expressions of His love. 

All those piofessing to have made their peace 
With God, and entertaining hopes that tliey, 
With Him, '' shall enter into rest," while yet 
By them His Book is treated with neglect, 
Have serious cause to apprehend that they 
Are not renewed by grace ; but yet are in 
*' The gall of bitterness, and in the bond 
Of their iniquity " — the heart unchanged ; 
With nothing but the outward cov'ring of 
A name — the cloak of mere profession, donn'd 
To pacify themselves, or others to 
Deceive. They leason have to fear that still 
They are of those the Book describes : — " a 

form 
Of godliness who have, but who deny 
The pow'r thereof " ; and such as, " have a name 
To live, while they are dead " in guilt and sin. 
As well suppose a living, healthy man, 
No appetite to have for daily food, 



DISSERTATION XXIIL 271 

Or to be satisfied without, as that 

A child of God, renewed by heav'nly grace. 

Could be content without supplies of food 

Derived by meditation on the Book 

Of Heaven, vigor, daily, to obtain. 

To all the pious and devout there is 
No earthl}^ treasure half so dear; they prize 
It far above all riches and renown. 
Their hearts are fixed, and to it bound with 

strong 
Indissoluble ties. For sake of it 
They willing are to part with all they may 
Of worldly good possess ; yea, life itself 
Is not to them so dear, as clearly shown 
When their attachment has been tried. When, 

by 

Authority of Pagan Emperois 

Or Roman Popes, it was decreed that they 

The Book surrender must, their love for it 

Was found so strong that all of earthly good 

They willing were to sacrifice, but not 

Deliver up the Sacred Book. Tliey bore 

The torture, even yielding life itself. 

Before they would the Book of Heaven lose ! * 

Evincing thus how much they loved this dear 

And precious Book — as " more to be desired 

Than gold ; yea, much fine gold : and sweeter 

to their taste 
Than honey — honey from the comb." 

They know it perfect is, and doth convert 
The soul. They know that it is sure, and 

makes 
The simple wise. They know that it is right. 
And cloth rejoice the heart. They know that it 
Is pure, enlightening the eyes. They know 
Its cleansing virtue still endures, and that 
Its judgments altogether righteous are. 

All this they fully know, not only from 
The manifest intrinsic worth perceived 



272 THE nOOK OF HEAVEK. 

Inherent in itself, but also from 
Their own experience, in having felt 
Its saving power waking in tlieir hearts 
The consciousness of guilt and ill-desert, 
And leading them to look upon the Lamb 
Of God, to put in Him their trust as their 
Atoning sacrifice for sin, and feel that for 
His sake, and through His Spirit's work, the}^ are 
Forgiven and renewed ; are made to pass 
From death to life, from fear of God.; to love 
Of God, from strife with God, to peace with 

God— 
A wondrous change to undergo, and all 
Effected by the Book of Heaven's help. 

Their own conversion to the Lord, to love 
Of truth and holiness, to live b}^ faith, 
On all the promises of God, to them 
Is ample evidence the Book did not 
Originate on earth, but had its source 
On high : descending with such saving grace, 
To renovate and them inspire with new 
Delight, with higher hopes, and heav'nly joys. 

This sweet experience constitutes with them 
The special reason why the}^ prize and love 
It so. They find that it avails to make 
Them wise, to shun the ill and choose tlie good ; 
Them guiding in the heav'nly way. They light 
From it receive, and thus discriminate 
Between the riglit and wrong, the evil and 
The good, and lift tlieir eyes to look away 
Beyond the bounds of earth and time, and gaze 
On tlmt inheritance of light and joy 
Reserved for them above, and made secure 
By Him who has already entered there. 
In their behalf ; possession taking in 
Their name ; preparing there a place for them, 
In which He will receive them to himself, — 
That where He is, they may be also there. 
His glory to behold, and share with him 



JDISSER TA TION XX III. 273 

His bliss. And they that have " this hope in 

Him, 
Of being like, and seeing Him," the Book 
Employ "themselves to purify " ; and tind 
Its great efficiency to regulate 
Their daily life, abiding with them, as 
An ever-present power, freeing and 
Restraining them from sin in all its forms. 

The saints of God the Book of Heaven love, 
Because it is the source of truth, and all 
The knowledge they enjoy, pertaining to 
The things eternal and invisible. 
And their relation to these things it sets 
In light so clear that it they understand ; 
And are directed so that they their life 
And conduct regulate with reference 
To these ; that all this knowledge may be gain 
To them, not only in the present, but 
Hereafter, in the endless life to come. 

It tells them of the only living God, 
And of eternity as His abode ; 
And that the human family shall all 
In that eternity their portion have 
In bliss, or else in woe, according to 
The character with which they enter there — 
That those "unjust forever shall remain 
Unjust," condemned, the curse enduring of 
That righteous law they disobeyed through life. 
And they that filthy are forever shall 
Unholy and unsanctified remain." 
And they that justified or " righteous are " 
Before they enter there "shall evermore 
Continue justified," and they that, ere 
They enter there, " are holj', sanctified. 
For ever pure and holy shall remain." 
It thus reveals the law unchangeable 
Of that eternity where all are bound, 
For which all fitted are while here on earth. 

And, hence, it plainly tells of Heav'n above, 
18 



274 THE BOOK OF HEAVEN. 

And also tells of hell beneath; and Idvv 
The one they may escape ; and how they may 
The other one secure. As it reveals 
The Christ of God, the sin-atoning Lamb, 
Who loved them so that He agreed for them 
To die; but lives again that they may live ; 
And tells them of the Holy Spirit's grace — 
Their Comforter, their life from death in sin ; 
By whom they have been born again ; who dwells 
In them, to sanctify, to free them from 
All moral stains, that they may fitted be, 
To enter in among the saints in light, 
And with all holy ones in glory dwell. 

They love the Book of Heaven much for all 
Its rich and varied stores of knowledge, and 
The high superior wisdom it imparts. 
And for its manifold instructions, all 
Of greatest worth, as bearing on this life's 
Pursuits, and interests of the life to come ; 
And for its warnings, faithful and sincere ; 
Its fervent exhortations and reproofs ; 
Its just rebukes and counsels wise, and for 
Its invitations all so earnest and 
So kind, entreating and beseeching men 
To come to Christ and make their peace with 

God; 
And for its manifold, exceeding great 
And precious promises, inspiring hope 
And joy in them, and holding out to all 
Inducements of the noblest kind to seek 
The highest prize, because assuring tliem 
Of full success. And for its doctrines, so 
Sublime, so full of truth, they love it much; 
And for its precepts and examples, all 
Adapted and designed to aid and give 
Success in diligent pursuit of that 
Which constitutes the highest good, which is 
God's glory, and the bliss of man in Him. 

They love the Book of Heaven much for all 



DISSERTATION XXIII. 275 

These countless gifts so lavishly bestowed. 

It brings to them the choicest blessings earth 

From Heaven can receive ; to them conveys 

All requisite true happiness to gain. 

It gives to them the Holy Spirit's truth ; 

It gives them faith ; it gives them Hope ; it gives 

Them peace ; it gives them joy ; it gives them 

rest; 
It gives tham love ; it gives them God, a kind, 
Forgiving Heavenly Father; gives them Christ, 
An ever-loving, able Saviour; gives 
Them God the Holy Spirit them to save 
From death in sin, to comfort and redeem ; 
It gives them Heaven, purchased and prepared 
For them, their everlasting, blissful home ! 

The Book of Heaven thus in their esteem 
Appears a beauteous casket, rich and rare, 
Of curious art, and workmanship. 
Inwrought with ornaments of grace and skill. 
Most exquisite. Divine, resplendent with 
The sweetest beauty, glorious in all 
Its parts, and filled with Heaven's choicest gifts, 
Sent down to man to meet his moral wants, 
In full supplying all defects, and all 
That has been lost restoring, so 
He may abundantly replenished be 
With ev'ry needed good, whereby, transformed 
And much adorned in all respects, he may 
Become just what he ought to be, all pure 
And lovely, innocent and good — that which 
Fulfills creation's end, the glory which 
Of right belongs to God, and happiness 
Of all who love and serve and Him obey. 
Of that Pandora's mystic box, from which 
Outfiew the evils all that hurt and plague 
The human race, this Casket, Heavon-sent, 
The opposite may justl}' be esteemed. 
From it will issue forth the good that earth 
Requires. The choicest blessings fly abroad 



276 THE BOOK OF HE A VEN, 

In man's behalf, prosperity and peace 
To give — the virtues and the graces all 
Which truly dignify, improve, refine, 
Exalt, adorn, and highest excellence 
Impart with purest joy, and sweetest peace. 

The pious and devout this Casket with 
Its jewels as their dearest treasure keep, 
And draw upon its never- was ting stores 
In all conditions and events of life. 
They find in it what suits their case in all 
Life's duties, wants and cares ; and, better still, 
What suits their case as those who journey on 
To an eternal, changeless state, whereby 
They preparation gain to enter there. 
On the enjoyment of a blissful life. 

All other treasures, valu'd highly though 
They be, and suiting well the ends for which 
They were design 'd, can have but small avail 
In preparation for the future life. 
Bright gems and jewels, gold and precious stones. 
May for their owners gain admittance to 
The seats of earthly glory and renown. 
Rut altogether worthless are the gates 
Of Heaven to unfold. No sums of gold 
And sparkling gems will purchase entrance there. 
Nor will attirings, dazzling with their cost. 
Their brilliancy and beauty, any sort 
Of fitness give to dwell in Heaven's Courts. 
No '' beauty of holiness " to them pertains 
To meetness give, nor merit is in them 
As ground of claim or title to secure. 

But from the Heav'nly Casket may be drawn 
Not only that which perfect fitness gives 
To dwell in presence of the Holy One, 
But that which gives a " right to enter through 
The city-gates, and of the tree of life 
Parfake, along the crystal river banks." 
The merits of the sin-atoning Lamb 
By faith are from this Sacred Casket drawn, 



DISSERTATION XXIII. 277 

Which constitute the ground of "right" to 

reach 
The tree of life. The Holy Spirit's grace 
From it is also drawn, which holiness 
Imparts, and meetness gives for dwelling there 
In sinless purity and robes of light. 

No marvel, then, the saints of God should 
prize 
The Book of Heaven far above the gems. 
The gold, the fame, the honors and renown— 
The treasures all, and choicest, earth can yield. 
'Tis more to them than all that's on the earth, * 
Or m the earth, of hidden, boundless wealth. 
The earth has naught of which investments can 
Be made in Heaven. There it is, that they 
Are seeking " to lay up rich treasures for 
Themselves," that, when the earth they leave 
they may ' 

Not have to leave their treasures all behind, 
But find them in that land to which they go. 
The Book of Heaven these reveals, and 
guides 
In laying them up there. Then hope abides 
With them, that what they loved supremelv 
here "^ 

On earth, the same they endlessly shall love 
In heaven. Treasures dearest to them here, 
Will be to them their dearest treasures there,— 
They riches thus possess which never fail ; 
They're sure in time, and in eternity 
The same ; they never "take them wings and fly 
Away." The earth and all that is therein 
Shall be consumed with fire, but these endure— 
These treasures which the Book of Heaven 

brings 
As the inheritance of all the saints 
Of God. They therefore most sincerely love 
The Book : they hold it precious and most dear, 
And have in it such pleasure and delight I 



278 THE BOOK OF HEAVEN. 



DISSERTATION XXIV. 

The Book of Heaven peerless stands above 
All others, worthy though in kind, in that 
To it alone efficiency pertains 
To yield the prize, true ha]>piness, to man, 
Both now, and on to everlasting d'dys. 

No creature has the source or cause of its 
Own happiness within itself. They all 
Dependent on another are, not less 
P"or happiness than for the being they enjoy. 
The happiness of any creature will. 
No doubt, result from having all its wants 
Supplied. According to its nature, each 
One has its wants. Its nature craves what it 
Requires, in order to perfection in 
Its kind. And, this perfection being gain'd. 
Its happiness is gain'd ; it needs no more. 

The plant the shrub, the tree, each has its 
wants ; 
And these, in order to perfection, must 
Be all supplied. From earth and air their 

wants 
Are met ; they are content ; they ask no more — 
Are happy and rejoicing, laden with 
The loveliness of verdant foliage, 
Of fragrant flowers, and of luscious fruits. 

And so, thi'oughout the animal domain 
Of nature : all its creatures have tlieir wants, 
But each according to the nature which 
Distinguishes its kind. And when those wants 
Are all supplied, they feel content, are glad 
And happy, joyful in existence as 
A boon. The cattle of the field we see 



DISSERTATION XXIV. 279 

Thus happy, ruminating quietly 
In tlieii- luxuriant pasture-ground, their young, 
The while, disporting them around, and by 
Their gambols witnessing the happiness 
That they enjoy — their wants are all supplied. 

And so with man: w^hen all his wants are me* 
His hap[)iness is full. But then liis wants 
Are thieefold, moral, mental, ph^-sical. 
The cravings of his nature, physical. 
May all be met while yet no happiness 
May be enjoyed. His mental wants in full 
May also be supplied, and yet the boon 
Of happiness be far from realized. 
The cravings of his moral nature must 
ije satisfied before his happiness 
Can ever be attained, and made secure. 
His natures, mental and corporeal, 
May be abundantly supplied, and yet 
The man be very wretched, — all because, 
He hitherto has failed to seek and find 
The portion which his moral nature needs. 

A moral nature moral good requires; 
And it to satisfy w^th physical 
And mental good all possibility 
Forever must transcendently exceed. 
As well attempt his body to sustain 
With mental science, or his mind to feed 
On bread and flesh, as think to satisfy 
His moral nature with aught else than what 
It needs, and that is only moral good. 

With moral evil never possibly can it 
Be satisfied. The more of this it has. 
The more unsatisfied it must become. 
The more of moral evil any man 
May bring upon his moral nature, then 
The more of misery he brings upon 
Himself. As moral good is what it needs, 
To uiinister the opposite to it 
Will be but ruin, wretchedness and pain. 



280 THE BOOK OF HEAVEN. 

As in the image of his Maker man 
Was made, his nature can be satisfied 
With nothing else than that which constitutes 
The bliss of Him whose image he was made 
To bear. As with a moral nature he 
Was made, in likeness of his Maker, then 
That nature must, in character, conform 
To His of Whom the constant happiness 
Results from Holiness, before he can 
Be like to Him in bliss. A nature was 
On man conferred like that of God — that he 
Might happy be ; like God a sharer in 
His holiness, and then in happiness, 
In sweet and constant fellowship with Him. 

In these are comprehended all the wants 
To be supplied in man, in order that 
His happiness may be complete. He only needs 
To have his moral nature's wants supplied 
That it may fully harmonize with God's 
Affording constant fellowship with Him, 
Wheiein consummate happiness is found. 
For man was constituted so that he 
In being like and being with the Lord 
His happiness might have. The portion of 
The soul of man is God. Then, if the soul 
Forsake and turn away from Him, naught else 
Will satisfy — its wants are not supplied. 
Created good will meet the wants of all 
The creatures here on earth, excepting man. 
But he, with his Creator only can 
Be satisfied. In nothing else is bliss 
For him. In being like and with his God 
His happiness is full, unmixed, supreme. 

But only through the Book of Heaven man 
(^an have his moral wants supplied. By it 
He can be brought to bear the likeness of 
His maker ; also, then, with Him, to sweet 
Communion constantly enjoy. Through his 
Obedience to the Book, the conscious void 



DISSERTATION XXIV. 281 

Remaining in his nature still, although 
Possessing all of needed earthly good. 
Will be replenished most abundantly ; 
For union and communion with the Fount 
Of all his complex nature can require 
Will be established then ; the open chasm 
Him severing from God will then be closed, — 
A happy, joyful union be restored. 

Obedience to the Book restores to him 
The holiness and happiness of God; 
So far as these, in measure, can by man 
Be possibly enjoyed. The holiness, 
In its incipience at least, precedes. 
Although some measure of true happiness 
Accompanies when holiness begins. 
And, as the one is still imperfect here 
On earth, the other can be but the same. 
Where only partial holiness is found. 
In measure only there is happiness 
Enjoyed. And hence it is the saints of God 
Their perfect happiness do not enjoy 
Until the resurrection morn; as then, 
And not till then, are soul and bod}^ found 
In holiness complete. The happiness 
Of none is perfect here on earth, because 
The holiness of none is perfect here. 

When sin came in man's happiness went out; 
As Sin goes out man's happiness comes in. 
The two together, happily, in man 
Tljeir lodgment ne'er can have. Not even could 
The Holy One of God be happy here 
On earth, though sinless both in nature and 
In life, because He bore the sins, the guilt 
Of others, snffring what those sins deserved. 
But, having suffered thus and satisfied 
The law's demands b}^ his atoning death, 
He then was freed from sin, His happiness 
Restoi-ed — ''the gh^ry even which he, with 
Tiie Father, liad before the world began." 



282 THE BOOK OF HEAVEN. 

Man's true abiding happiness begins 
When lie begins to be released from sin. 
And this release begins when he believes 
The record in the Book of Heaven found, 
Which (jod has given, touching His own Son ; 
In whom to us He gives eternal life. 
So soon as any man, made conscious of 
His need of pardon, looks with loving heart 
To God's dear Son, and trusts in him as his 
Atoning sacrifice for sin, "in whom 
There is redemption, through His blood, tlien his 
Deliverance from sin begins. He then 
'' Is justified by faith, has peace with God, 
Through Jesus Christ, by whom he access hath 
To this new state of grace, in which he stands. 
Thus, pardoned and accepted, he shall have 
Sweet confidential trust in God, and in 
The hope of heaven's glory can rejoice. 

Inception of true happiness consists 
In this deliv'rance from the guilt of sin, 
And in the consciousness of being freed 
From condemnation, having peace with God, 
*' Who justifies us freely by his grace, 
Througli tliat redemption wrought by Jesus 

Christ;" 
And "gives to us the spirit of His Son, 
Whereby we, Abba, Father, cry," and love, 
And look to him, with confidence and hope. 

Withont this confidence and hope in God 
No real happiness is possible to man. 
A consciousness of unforgiven sin. 
And fear of God in consequence thereof, 
Precludes the possibility of peace 
Or happiness, deserving of the name. 
But when we feel that we are " justified 
By grace," that God is reconciled, and is 
At peace with us, and loves and cares for us 
As his redeemed, the heirs of glory, now 
Begun in grace, — then happiness begins. 



DISSERTATION XXIV. 283 

With sin's remission, thus it is that holiness 
Begins, which is the true and only ground 
Of perfect happiness for man. He must 
Be justified, and into peace with God 
Be brought, in order that his holiness 
May be commenced, and carried on by grace 
To full completion. Holiness can no 
Inception have whose guilt is not removed. 
While still condemned, there is no cleansing 

grace 
Nor sanctifying power resting on 
The heart, producing holiness in man. 
His condemnation shuts him up with sin 
And sin's allies, preventing any change 
For good. No holiness can be begun 
Till from the sentence of the law — its curse — 
He be released. Then, being under grace, 
And not the law, sin no dominion hath ; 
The work of holiness begins, and still 
Advances, till, at length, it reaches full 
And final consummation, in the light, 
The purity and bliss of heaven's joy. 
A man thus '' justified by faith," and born 
Again by God the Holy Spirit's grace, 
Has then received and is possessed of all 
The elements of happiness supreme. 
For, having taken God in Christ to be 
His soul's inheritance, in Him he finds 
A full supply of all his nature needs : 
It needs conformity with that of God, 
And can be satisfied with nothing less ; 
It needs to be in loving fellowship 
With Him whose image man was made to bear, 
And this is realized when justified 
And brought to live a life of faith on his 
Creator and Redeemer — feeling all 
His joys must come from Him, and that 
To be like Him, and be with Him, is bliss, 
Is happiness, no other good can yield. 



284 THE BOOK OF HEAVEN. 

No other than the Book of Heaven this 
Efficiency can claim — to harmonize 
Man's moral nature with the will of God, 
And man to bring to conscious fellowship 
With God ; in Him confiding as his hope, 
His help, and his '' exceeding great reward." 

A happy man it makes, because b}^ it 
There is conveyed the blissful character 
Of heaven, him adorning, beautifying, 
And transforming into all the loveliness 
Of heaven's grace, its purity and peace. 
For heaven's character is life and peace ; 
Its absence, miserj^ and death. Unless 
The holy character of heaven be 
In measure realized, no genuine 
Or lasting happiness can be enjoyed. 
But Heaven's Book in Heav'nly power comes, 
With Heaven's character to clothe a man ; 
Imparting thus to him tranquillity 
And peace of mind, because it leads 
To peace with God ; and peace with God gives 

peace 
And joy in ev'ry circumstance of life. 
For who or what can harm a man when God 
He has for help, and heaven for his home ? 

Their happiness is truly great who prize 
And love the Book of Heaven ; always it 
Esteeming as their best and safest guide ; 
While daily to it seeking, for its help. 
Its counsel, comfort and support. Their heart 
And mind replenished are abundantl}^ 
With precious knowledge, wisdom, grace and 

truth, 
All tending to improve, refine and raise 
The character, and elevate the thoughts 
To what is excellent and pure and good, — 
Affording happiness, delight and joy. 
They know they have a gracious Father's care, 
And that their " times are in His hand : " the 
Hand 



BIS^EBTATION XXIV. 285 

That rules with Sov'reign might, controlling all 
In their behalf. And, hence, their faith, their 

hope, 
Their confidence, that all events through which 
They pass — the joyous and the adverse too — 
Are ordered by His wise and loving care. 
And therefore must together work for good, — 
Preparing them for their sweet home above. 
The Book of Heaven trains both mind and 

heart 
To realize that this is not their rest ; 
That tliey but pilgrims are. Their portion here 
They do not ask, nor much do they expect. 
Their Saviour had " not where to lay his head ; " 
And why should they complain though nothing 

more 
Should they possess ? Enough for them to be 
Like Him in this regard : wlien He has willed 
It shall be so. He travelled through the vale 
Of poverty, and they, by aid from Him, 
Can do the same. He reached the crown on 

high; 
And they are passing after Him, to reach 
A crown of righteousness prepared for them,— 
To share with Him His glory and His rest. 
For they are " heirs of God ; joint heirs are 

they 
With Jesus Christ," " to an inheritance 
Both un defiled and incorruptible — 
That never fades away, for them reserved 
In Heaven," endlessly to be enjoyed. 

Thus from this world's cares they learn to be 
Relieved, because they " cast their burden on 
The Lord," as He directs, and promises 
That He will them sustain. They know the 

want 
Of earthlj^ good ; they need not fear nor need 
To ask, " what they shall eat, or what shall 
drink, 



286 TI^K BOOK OF HEAVEN. 

Or wherew'itlial they shall be clothed, because 
Their Heav'nl)^ Fiither knows they need these 

things," 
And will he not provide ? " He feeds the fowls, 
He clothes the grass,'' and will He not tliem 

feed. 
And will He not them clothe ? The earth 

belongs 
To God, and all the fullness therein stored : 
So much of it as will he good for them 
He promises to give, — they need no more. 
And all His promises are faithfulness 
And truth ; on them they can in full rely. 

And thus they learn, " in whatsoever state 
They are, therewith to be content." "Tis not 
On what they have that they rely ; but on 
The promise of a God of truth and love. 
Who makes it His to feed and care for them ; 
And theirs, to serve, and love, and trust in Him. 
Anxiety is banished thus ; and in 
Its stead there is the exercise of faith. 
They are relieved, because they give their cares. 
Not " to the winds," but to the Lord. And O ! 
How greatly lighter then the load, when it 
Consists in heaven-given faith upon 
A cov'nant-keeping God ; who hears their 

prayers. 
Supplies their wants, and always gives to them 
The very good they ought to have, though not 
The good that the}- might wish; for He, in love 
And wisdom infinite, unfailingly 
Provides that which for them is ever best. 

His true and faithful promise stands a sure 
Support in time of need. On this their faith 
Relies; they hope and never once are put 
To shame. When sore afflictions press them 

down 
They find His arm of strength on which to lean, 
And liear His loving voice inspiring hope. 



DISSERTATION XXIV. 287 

And thus, in tears, they often are in joy; 
And, even while in darkness, are in light. 
Afflictions, losses, grievous trials come, 
But Heav'nly help and grace they also come ; 
And seeming harm eventuates in good : 
As all are but the visitations of 
His love, designed to sanctify and cleanse 
The children of His special, saving care, 
To fit them for their holy, heav'nly home. 

They by the Book are made to understand 
That their afflictions all are mercies from 
A gracious Father's hand. He loves, and, 

hence. 
He chastens them ; but all to take away 
Their sin. Not sin in its condemning puw'r 
Their Saviour's suff 'rings this removes ; but 

sin. 
In its defiling stains. The moral taint 
Of sin, must all be cleansed away. As gold 
And silver in the furnace are refined. 
So they are purified and cleansed. And thus 
The lovely face Divine reflected is 
Of Him who sits with watchful, tender care, 
Refining them ; and Who the process will 
Prolong, directing it till He beholds 
His own sux)remely holy image there. 

Though their afflictions may protracted be, 
And harassing, perplexing and severe. 
Yet these sliall not destroy nor injure them. 
No floods of sorrow can them overflow. 
Nor fiery furnace them consume ; the Son 
Of God in constant love is walking with 
Them in the flame. No power, then, can it 
Exert than this : — to burn away the bonds 
Of sin, that thus at liberty they may 
In company together walk with Him ; 
Communion, sweet and tender, there to have, 
And liigh and lioly converse with Him hold 
On heav'nly themes and things divine — of rest, 



288 THE BOOK OF I TEA VEN. 

Of peace und joy, in glory eveniioie! 

And thus, all through life's changing pilgrim- 
age, 
The Book of Heaven constantly affords 
To tliem its light, its counsel, comfort and 
Support, — alleviating ev'ry ill, 
And waking up well-founded, cheering hopes 
Of rest and peace, of full, unchanging bliss, 
Succeeding to their pilgrimage of toil, — 
To be enjoyed in yonder heav'nly land, 
The light of which they witness from afar — 
Inviting them to enter on its joy ! 

And when the time has come for them to pass 
The valley through — which unto them is but 
" Of death the shadow " — fearlessly they may 
Rejoice to enter there. The light of the 
Celestial throne the shadows cast around 
Of heavenly things, assuring them that they 
Have reached the confines of the land of life ; 
That they are almost home I No evil need 
They fear, for He who conquered death in their 
Behalf, in faithfulness is present with 
Them there, to guard and bring them safely 
through. 

Their highest hopes at length are realized : 
The gate of death is safely passed. To them 
It is the gate of life — the life of bliss 
And glory without end. They enter thus 
The heav'nly land, that land they longingly 
Plad looked upon, but seemed so far away. 
They now are safely there; and far behind 
1 [.ivo left, for a3'e, the cause of ev'ry ill. 
Redeemed and saved, they now have come, with 

songs 
And everlasting joy upon their heads, 
To Zion's hill. The heav'nly home is reached 
At length — the rest prepared for them of God. 

Tlie King in all His beauty now they see, 
And unto Him are brought with songs of joy, 



DISSER TA riON XXIV. 289 

And from His hand the crown of righteousness 
Receive, and from His joy-inspiring voice 
The soul -enrapturing, sweet welcome hear ; 
" Well done, ye good and faithful ; enter now 
The joy, the rest, the glory of your Lord." 
Now absent from the body, present with 
The Lord, in company with His redeemed 
They stand. Arrayed in robes of white, adorned 
With crowns of victory, their golden harps 
They wake. Tlieir song they raise to God and to 
The Lamb, " who loved, and washed them in his 

blood" 
P'rom all their sin, and safely brought them home. 
To glory home! where they "no more go out;" 
And God Himself " wipes ev'ry tear away." 
Ill compensation for their tears. He now, 
With bounteous hand and constant love, 
Bestows the glorious rest, the endless joy. 

Tliey now are gathered in the heav'nly home , 
From sin and all their weary labors there they 

rest. 
No toil for them is there; no care is there ; 
No grieved, nor sad, nor aching heart is there ; 
No broken ties of sacred, tender love, 
Nor blighted hopes, nor fretting fears are there. 
In all that land of overflowing bliss and joy 
There's not a tear, there's not a sigh. There no 
One's sick, and no one dies. No grave is there ; 
Nor any silent city of the dead. 
No weeping-willow there, nor index-stone. 
Denoting that the loved lie buried there. 
No epitaph, nor cenotaph is there ; 
Nor any house of mourning sad ; 
Nor garb of lonely widowhood ; nor orphanage ; 
Nor sombre emblems of bereavement there. 
No sadness, sorrow and distress; nor clouds. 
Nor night; nor darkness there ; but all is light,— 
The noontide of an everlasting day I 
"The Lord God and the Lamb, they are the 
light," 



290 THE BOOK OF HEAVEN. 

The life, the glory and the joy thereof! 

They there are now at home. And there they 
rest; 
And there they dwell. In company with all 
The countless, joyful multitudes of the 
Unfallen and redeemed, throughout the wide 
Celestial plains, and over all the hills 
Of heaven, near and far, they worship there; 
In robes of glory, viewing with delight, 
And still adoring God, the fountain of 
All bliss, and origin of all, wherein 
They see Him evermore revealed, in works 
Of wisdom, life and power, holiness 
And grace, of justice, love and mercy, all 
Divine. They're home with God — their Saviour 

God ! 
With Him they now abide ; and God Himself, 
With all his fullness infinite, is now 
Their never- was ting portion evermore ! 

In bliss and glory inconceivable 
Abiding, now they fully understand 
The vast importance of the Truth Revealed — 
The fulness of its rich redeeming grace ; 
Its wisdom-giving doctrines, teaching them 
While on life's journey to the endless home 
To choose the right, thus guiding them to life. 
And everlastingly they realize. 
With overflowing joy, with gratitude 
And love, the Book of Heaven's boundless worth, 
And inconceivable efficiency 
To bring consummate happiness to man, — 
Unchanging happiness ; that happiness 
That never wearies, never satiates. 
Still I'apturously enjoyed, forever fresh • 
With all the charms of ever-new delight 
Imparted from the Infinite, from Him, 
Whose bliss is boundless, who now to Himself 
Hath brought them home, to bless them with 
His bliss, 



DIS.'^ERTATION XXIV. 291 

To fill them with the happiness of God ! 
Assigning as their home the very home 
Of God ! His home of glory now to be 
Their home of glory, evermore with Him ! 
O, the happiness ineffable ! 
No eye hath seen, no ear hath heard, nor heart 
Of man conceived, the ever-full delight. 
The constant, and the ever-coming bliss. 
Prepared and kept in store; but, by the Book 
Of Heaven offered and conveyed, to fill 
The soul with all the love and peace of God, — 
The endless joy of everlasting life ! 









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